𓁋𓁨𓀹𓃧𓃯𓄃𓃪𓃵𓃘𓃧𓃯𓄃𓃪𓃵𓅃𓆸𓆢𓆝𓆢𓇕𓇽𓊘𓌤𓊄𓊄𓃾𓄈𓁨𓃧𓃯𓄃𓃪𓃵𓅃𓆸𓆢𓆝𓆢𓇕𓇽𓊘𓌤𓉍𓏿𓏜𓏀𓄻𓄙𓀁𓃟𓃝𓃜𓃧𓃯𓄃𓃪𓃵𓃘𓃜𓈧𓈜𓉨𓉾𓉪𓃚𓃛𓃾𓄈𓀁𓉌𓉥𓉺𓌥𓌵𓋒𓐧𓏿𓏜𓏀𓄻𓄙𓀁𓃟𓃝𓃜𓃧𓃯𓄃𓃪𓃵𓅃𓆸𓆢𓉩𓉭𓄒𓁉𓀸𓀻𓀴𓀳𓀇𓁄𓁪𓁨𓁢𓀕𓊹𓃾𓃈𓃉𓃗𓃘𓆝𓆢𓇕𓇽𓊘𓌤𓊄𓊄𓃾𓄈𓁨𓀆𓏿𓏜𓏀𓄻𓄙𓀁𓃟𓃝𓃜𓃧𓃯𓄃𓃪𓃵𓃘𓃜𓀚𓀇𓁄𓁪𓁨𓁢𓀕𓊹𓐪𓏥𓏊𓎼𓊺𓊳𓆥𓃥𓃣𓃟𓃝𓃜𓃧𓃯𓄃𓃪𓃵𓅃𓆸𓆢𓆝𓆢𓇕𓇽𓊘𓌤𓊄𓊄𓃾𓄈𓀇𓁄𓁪𓁨𓏿𓏜𓏀𓄻𓄙𓀁𓃟𓃝𓃜𓃧𓃯𓄃𓃪𓃵𓃘𓃜𓁢𓀕𓊹𓐪𓏥𓏊𓎼𓊺𓊳𓆥𓃥𓃣𓃟𓁨𓏿𓏜𓏀𓄻𓄙𓀁𓃟𓃝𓃜𓃧𓃯𓄃𓃪𓃵𓃘𓀆

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comedy channels CNN and MSNBC it was just so ridiculous you know and I was thinking about it because I was making jokes my wife and I are making jokes about it and I was thinking about it and you know if you have an event whether it’s real or fake you know people in the truth community always get caught up on whether something’s real fake or staged and really doesn’t matter right it matters but it’s just the least important thing and one of these events but if you take an event a tragedy right something that’s horrible a horrific event right something that turns your stomach and you take that event and you don’t really feel anything about it right whether it’s staged or whether it’s you know real doesn’t matter to you because you’re some sort of reptilian you know sociopathic organization or persons and you use it to push an agenda right this has been said over and over again never let a good crisis go to waste and that’s horrible like think about how horrible that is and this is something coming out of Washington DC but now Hollywood’s a big part of not allowing a good crisis to go to waste because Hollywood sets up these crises and movies and TV shows right and then these celebrities come out and show their outrage their fake outrage you know all actors and actresses but if you take an event and you use it to move people a horrible event and you use it to move people in one direction or another or you use it to start wars you’re the worst kind of person in the world right that level of manipulation and that stuff is commonplace and that’s what people don’t understand about you know this is what normies don’t understand about the truth community we’re tired of it right we’re tired of people trying to manipulate us and force us in a direction based in some fake concern or outrage that the system or beast is putting out there right it’s not sincere at all see I don’t care about whether things are staged or faked anymore and I don’t so much care about the symbolism anymore right and I used to make videos on these things I used to research it for my own personal knowledge and my family’s knowledge years ago I mean I don’t care about any of those things anymore I’ve simplified by reaction to these events into basically two stages in two parts the first part is what direction are they trying to move us in right they’re trying to hurt us in a direction hurt us like you know cattle and they’re using manipulation and outrage and anger and you know all these things hurt and victimization victimization more than anything else right there’s always a victim and that victimization whoever the victim is is used to move an agenda change laws change social policies right there’s people who are being victimized and the news of them you know celebrities and all these people are outraged and they’re all moving everybody in a direction based in the hurt that these victims are suffering right victimization without it there would be no government there would be no social agenda victimization is the biggest piece to it right and they’re always moving us all in a direction either socially or consciously or legally right and even to some extent spiritually so the first stage or the first part of this is I look at okay where are they moving me right where are they moving us and then I look at what does God want me to do about it right what does God well you know so I just all right should I speak up about it you and I you know just go along with it or you know there’s spiritual things you can do to actually block things and change things change the dynamics of something I mean just by sitting at home right God could order you to do something spiritually and if you’re deeply connected to God and you have higher levels of consciousness you can actually change the direction the movement is going in just by your thought force right and that’s why when you have a society of saints more and more Saints this is something that the heartfulness meditation is aiming to do is create all these souls that are a higher level consciousness and just by their thought force they can change the direction of humanity right it’s a very simple procedure but you have to be clean of heart you have to be connected to God you have to be congruent God has to order you to do these things right your soul has to be an agreement with these things and you have to be doing it selflessly right not for your own personal agenda you’re doing it because God you know wants this thing to go a certain direction and with a thought you can just you know change the configuration of the planet and the highest developed Souls can move planetary bodies right they can start wars they can you know transform human beings I mean they could do anything given that they have permission from God and they were ordered to do so and so you know these events that are unfolding in front of us they’re like little kids playing you know manipulating right immature little boys playing little games right the people I call the controllers and they don’t really have the capacity the higher develop capacity to do this on a level that isn’t you know it’s such a low mundane I mean just gross level right these manipulative games they’re playing it’s just ridiculous and the more you see it the more pathetic it is they are appealing to look at what’s being used right now look at the current events what are they using they’re using fear they’re using hate they’re using anger right all the lower levels of emotions and then they’re using victim consciousness right and using abusive tendencies to motivate people and move them in a direction they’re not appealing to people’s hearts they’re not appealing to people’s spiritual evolution their spiritual connection to God they’re not talking about God at all right they’re just talking about the all-powerful government now the government has to not just the government but the culture and the corporation’s and all these things have to change the world change the you know external world right and I’ve said this over and over again only spirituality will save this world because most people are focusing in on behavior this was ice talking I made those videos about the Q people right that most people are focusing on changing other people’s behavior I mean think about the truth community but think about all of this what are they doing they’re trying to change other people’s behavior ready they’re not trying to change their own behavior it’s always about change in somebody else’s behavior and that’s why I don’t get into that right because ultimately that’s not my problem your behavior isn’t my problem because you know you’re responsible for your actions on a spiritual level and that’s between you and God and I don’t have to worry about that you know I’ll make fun of it joke about it whatever right point it out but I don’t get into changing people’s behaviors it’s not my problem right I mean you know my kids or my dog I mean you have people you’re responsible to train and things like this but in terms of you know getting invested in the outcome of other people’s behaviors and other people’s decisions right you know unless it really has something to do with you personally and even if it does you’re you know it’s out of your hand and you could do that on a spiritual level again if you’re permitted to do so you can make a well you can make a you know a will force a San culpa is a Sanskrit word and actually just make things happen out in the world you just you know apply your will with your connection to God in a meditative state and you can just change the outcomes of things but again you know only if God wants you to because most of the things are going on now are a part of a you know a movement a negative movement which involves the collapse of the civilization that we’re all 100% dependent on right which sucks for us all so we want things to change but other people space so that doesn’t happen right but in reality you can only change your own behavior and the best way to do that is change yourself internally right because if you’re an addict and you have strong addictive tendencies it’s very hard to resist your addiction you have loved ones who are addicted right and they might really want to change and really are motivated to change but the addictions that are inside of them right these programs like a computer has viruses viruses and programs are inside of them and as long as those viruses remain just like on your computer it’s gonna drag the system down away the system down and these viruses these addictions these programs inside of people compel them to behave in a certain way that’s why psychology doesn’t work that well because you’re trying to change something from the outside that’s on the inside right you have to get into the inside you have to dive into the inside to change it this is why the heartfulness meditation so effective because it cleans out the addictions and then you just have your mental desires right your mental you know it’s just habitual things that are habits when the spiritual addiction is cleaned out you still have some remnants of it in your mind right the addiction is in your heart and the you know your love of doing the addiction your love of drinking is in your mind and once it’s cleaned out from your heart it’s very easy to stop you just have to apply your will force because it isn’t you know you’re not compelled like some sort of you know demon inside of you making you do these things right and so all these things that people are doing are to change behaviors on the outside it doesn’t work I mean I’ve seen it over and over again in my lifetime and you know before that right you know this isn’t my first rodeo and you just see it doesn’t work the only way and especially when you’re trying to change other people’s insides from your outside right by imposing wills and imposing will and using fear and Malaysian and outraged and all these things how dare you right you’re trying to convey QP poland’ in terms of their behaviors but as soon as they get the chance to be free they’re gonna do what they want to do right as long as you’re hovering over them like our system is and trying to control them yeah you know they’ll go along with it because they’re scared right or they don’t want to suffer the consequences but in their hearts they’re only you know doing it because they’re they have to comply and as soon as they get any daylight or freedom or they reverse the power structure and they’re on top then they’re going to do what they want to do and they’re gonna impose their on you right I mean that’s how it works and so there’s only one real solution that’s to clean out people’s internal worlds and the people at the top of the system don’t want any part of that neither do most people most of you are listening to this right but that’s the only solution and eventually everyone’s gonna have to come around to it you know and it’s probably gonna be deep into the apocalypse before people accept this right it’ll be you know years and years from now of suffering you know and that sucks but it is what it is this is para mono definitely porting from the apocalypse everyone have a blessed day and be gratefu

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another different way w alittle of the afterword

Are You a Witch?

“Be the first on your block to amaze your friends.” Johnson Smith Company Catalogue, 1929

WE ARE LIVING in the only period in history in which it is considered fashionable to be a witch. Given this com- plete public acceptance, an understandable tendency towards fadism develops. The once-stigmatizing label of “witch” has become a title of positive intrigue and has attained a status never before realized.

But this marks a considerable transition in the image of the witch. The biblical warnings against witches were such that it meant torture and death for anyone accused of the heresy of witchcraft. The Middle Ages was the worst period in history for a person to be accused of sorcery. However, the only similarity to today’s witch is the glamorous appearance that some of the condemned women of the witch trials possessed. It is quite obvious from the charges leveled against many innocent girls that their only crime was in being sexually appealing.

Most of the beauties who suffered at the hands of the inquisitors were tormented because they refused to suc- cumb to the right people or were too quick to give in to the wrong ones. Many men who lusted after such women became so guilt-ridden that they would denounce them out of fear that they would fall from grace in the eyes of God. Of course, the most successful witches were usually sleeping with the inquisitors and were never even con- sidered to be witches. Successful as they might be, however, they could never openly take pride in their witcheries, for to do so would mean certain death.

Centuries later, the image of the witch was held exclusively by the old crone, who might not have feared arrest or persecution but certainly wasn’t the type to be invited to cocktail parties. Only the ugly, grotesque, solitary and un- pleasant carried the name of “witch.” This tradition was so strong that to be referred to as a “witch” was an insult only a few short years ago. Now, countless women are coyly boasting about being witches. In fact, one of the rea- sons I decided to write this book was the prevalence of what sociologist Marcello Truzzi refers to as the “Nouveau Witch.” ¹ With so many witches roaming the earth, how can one tell the real ones from the false? It is as if every- one who ever removed a splinter from their finger were to go about proclaiming themselves surgeonsl Surely there must be a means of defining and maintaining standards of witchcraft. Granted, there are no universities which are accredited in giving degrees in enchantments. Even if there were such places of learning, which soon there might be, the same problem of proving one’s worth would remain as with any liberal arts course. The art student who has graduated from college with honors can usually land a good commercial or teaching position upon leaving school but not necessarily paint any better than an artist who has never come near an art class but still possesses the highest artistic ability.

In any pursuit which deals with talent as an important factor towards success, academic or official licensing is of secondary importance. What is of prime importance is the result which is obtained through the use of the medi- um and how it is received by those to whom it is directed. Pedigrees are of questionable importance when the dog is sleeping while the burglar makes off with the silver. Nor do they help your legal defense when the mailman is bitten. Likewise, it is useless to have a grandmother who read tea leaves and a Scorpio rising in your chart, if you can’t land a boyfriend, keep a husband, get a job or avoid pregnancy.

The most common credential used by modern witches is inherited ability, followed closely by “proper” astro- logical signs. Names and birth numbers of a suitable nature are often employed as testimony to one’s ability as a witch, and an exaggerated assumption of E.S.P. powers sustains many a would-be witch’s delusions of magical prowess. Other claims to fame include unobtrusive birth marks and blemishes that may be used as evidence of a “witch’s mark,” unusual conditions at birth, such as the presence of a “veil” and the ever present revelations of older and wiser (and shrewder!) “gifted” readers, whose extremely profitable stock-in-trade is to tell young girls of their latent magical powers.

With all these apparently sound reasons proclaiming one’s right to witchcraft, small wonder there are so many witches around nowadays! What, then, is the definition of a true witch? I don’t see any reason to readily discount the movie and TV image of the witch, because I think whatever popular image is most flattering should be utilized and sustained whenever possible. People will believe what they want to believe, and the current image of a witch is the most intriguing and glamorous that has yet to appear. Just because every girl who calls herself a witch cannot do the things witches are seen to do on television shows does not mean that she should not take advantage of the public’s assumption that she can!

To be sure, there are many who view the witch as a member of an old and pagan religion, more concerned with her beliefs than with her powers. No matter how many words have been written by the spokesmen of the “white witches,” however, it is apparent that the public likes their witches to be cast in a fairly standardized image, and this is what it is: (1) The witch is a WOMAN. Men are called warlocks. (2) The witch is usually a wretched looking old crone with warts on her nose or an extremely sexy girl. (3) The witch has made a pact with the Devil and through rituals dedicated to him gains her power. (4) She is often blessed with a family heritage of sorcery in one form or another. (5) She has the power to get what she wants. (6) She has the facility to cloud men’s minds and make simpering idiots out of them. (7) She destroys her rivals through the use of curses, thrown without mercy. (8) She has an intuitive capacity which allows her to size up a given person or situation before she proceeds fur- ther. (9) She has a familiar in the form of a pet. (10) She knows formulas for various concoctions which she gives to visiting gentlemen. In these qualities will be found a composite picture of the modern witch, whether she be beautiful or ugly.

Now, let us explore each ingredient and see how really accurate this description can be … And how you can be- come a witch in this image …

The witch is a woman. Well, you are a woman, so there’s no problem here!
The witch is either a wretched old crone with warts on her nose or an extremely sexy girl. Are you ugly? If so, you qualify. If you’re not ugly enough to make people stare at you, then you are able to be an extremely sexy girl. You’ll just have to sacrifice some deep-rooted notions and violate a few taboos … which brings us to
The witch has made a pact with the Devil and through rituals dedicated to Him gains her power. In order to be a successful witch, one does have to make a pact with the Devil, at least symbolically. She must recognize her very earthly heritage and realize she is working on that level at all times. She must worship the Luciferian element of pride within her, knowing full well that it is her honest ego that impels her to learn the arts of enchantment in the first place. She must also realize that happiness and self-satisfaction in this life are the reasons she has become a witch. A strong and non-hypocritical realization of this factor, occasionally pondered, is a potent ritual in its own right.
She is often blessed with a family heritage of sorcery in one form or another. Everyone inherits something from their forebearers that can be applied as a useful legacy. If your parents were good-looking, you may have inherited their looks. If they were ugly, you may have a fearsome appearance (sometimes kindly referred to by friends or relatives as “distinctive”).² Someone along the line may have had a particular talent in music or art which you have received. Even if you don’t know who your parents were, you still will inherit whatever qualities run concurrent to competent sorcery, but not be bogged down by assuming stereotyped but useless legacies.
She has the power to get what she wants. Through the proper balance, the willingness to temporarily adapt to certain situations (rudely called “prostituting oneself” or “selling out”) and a little patience; many are witches with- out even knowing it!
She has the facility to cloud men’s minds and make simpering idiots out of them. If you have the guts to follow the advice contained herein, this should be the easiest part.
She destroys her rivals through the use of curses, thrown without mercy. The only way a curse can be thrown is without mercy, and the power of the curse is most effective. If you are without guilt at having feelings of ani- mosity, there is no reason why you cannot throw a curse and make it work.
She has an intuitive capacity which allows her to size up a given person or situation before she proceeds further. Those who cannot put their finger on the reasons they feel as they do about certain people or situations, but nevertheless are guided by such feelings, call it “intuition.” Alas, in altogether too many cases intuition turns out to be wrong. When we cease depending on half-baked intuition and combine intuitive thinking with certain con- scious formulas for recognition, we can literally keep “one jump ahead” of what is about to happen.
She has a familiar in the form of a pet. An animal, bird, snake, fish or even plant that “tells no tales” is an essential ingredient towards the smooth-running living conditions of the successful witch.
She knows formulas for various concoctions which she gives to visiting gentlemen. Well, if you haven’t guessed al- ready, this means that if you can’t cook, you’d better learn (except in the case of the very masculine witch who would specialize in kitchen-oriented males). Commonplace skills are essential.
The Myth of the “White Witch”

Aside from the tricks of the movie or TV witch, usually accomplished with special camera techniques, there is no reason why any girl who puts her mind to it and learns the proper methods cannot become a full-fledged witch in accord with the popular conception. Only those who either do not know the means to success or are too stub- born to use them, once having been told, will persist in defining themselves as witches by using the sancti- monious definitions of so-called “white witches” working for “the benefit of mankind.” There will always be those who, furtively desiring personal power but unable to do anything about gaining it, will devise their own definitions of what a witch should be like, seeing to it, of course, that their definition fits themselves.

The “white witch” is the by-product of an emergence in England of an above-ground witchcraft interest at a time when witchcraft was still technically illegal. In order to pursue the “craft” without harassment and prosecution, the spokesmen for witchcraft attempted to legitimize and justify what they were doing by proclaiming the existence of “white” witchcraft.³ “White” witchcraft, it was stated, was simply a belief in the religion of the old wise ones, or “wicca.” The use of herbs, charms and healing spells was only employed for beneficial purposes.

It was to be believed that the kind of witches that were dangerous to have around were “black” witches. These were supposedly evil in their pursuits and worshipped Satan. The fact that the “good” or “white” witches em- ployed a horned god in their ceremonies was justified because it “doesn’t represent the Devil!”

Of course, no one admitted to practicing witchcraft ceremonies of any kind. Anything that was associated with witchcraft was pursued in the name of “study” or “research.” This was the climate in England between 1936 and 1951.

With the repeal of English witchcraft laws in 1951, all of the underground witches started creeping to the surface, and as their eyes became accustomed to the light of sudden legality, they ventured forth. Unused to such freedom and heavy with the stigma of illegality, they went about shouting “white witchcraft” even louder than ever, as if ex- pecting at any moment to be snared by a heretic hook.

About this time, interest in the occult was becoming popular in the U.S., so naturally attention was focussed on the Britsh Isles with its rich heritage in all matters ghostly and fanciful. As might have been expected, newly emerged English witches saw the U.S. as a fertile stamping ground for safe recognition of their “witchiness.” Con- current with the first post-war writings out of England came the first diplomats of witchdom, and America was more than curious. Having no other literature but Margaret Murray, Montague Summers and Dennis Wheatley to read, it was assumed the new revelations by Gerald Gardiner and his followers were the straightest stuff available.

“White witch” became a definitive term, and thousands who wouldn’t touch the practice of witchcraft with a ten- foot broomstick found a conscience-redeeming opportunity to follow the “art” by using the new rules of the game. Regardless of what these people would like to believe, the image of the witch had been stigmatized for centuries. All witches were considered to be agents of the Devil, antagonistic to scriptural teachings, and a direct part of the dark side of nature. As there is always a relative outlook as to what is good and what is evil, once witchcraft emerged from its “all evil” state into neutral territory, a differentiation was bound to occur. The righteous, of course, will always wear the mantle of “good,” “white light,” “spiritual” and varying shades of holiness.

An analogy might be made concerning “white” and “black” witches. Let us assume that warfare had, for cen- turies, been called “wholesale murder” and the men who fought called “murderers.” One day it was decided that there was something quite noble and dignified about this old activity of wholesale murder. All the murderers, basking in the light of new-found legitimacy, began calling themselves “good murderers.” The enemy’s troops, of course, were the “bad murderers.” The stigma of the word, “murderer,” still remained, but at least the good mur- derers felt a little more at ease. Now, maybe these murderers always had a fairly legitimate reason for going into battle. Maybe they succeeded in saving their homeland from that which threatened it. They might have even had a scholar among them who had traced the origin of the word “murder” to an ancient word which meant “mother.” But the fact remained, “murder” was still a negative term in the public’s mind. So instead of simply revelling in their subsequent acceptance by the public, their guilts, brought about by long years of stigma, necessitated their placing of the word “good” in front of “murderer” as a sort of self-reassurance that they were doing the right thing!

Whenever a girl becomes a “white witch,” you know she is either kidding herself or has much to learn.

The Drug Scene

Another of the most commonly employed self-convincers in the world of witchcraft is the drug scene. After a formidably productive experience under the influence of an hallucigenic drug there is often a profound assump- tion of mystical or magical power.

The assumption is, of course, confined solely to the user of the drug, but let no one attempt to deter her from her chemically produced reality! If one has sought magical power or mystical wisdom and has experienced an ex- tremely sound enchantment through the use of the drug, chances are, she’ll look no further. If she does explore new facets of occultism, however, no experience will quite come up to that which the drug has supplied, so, there- fore, the drug will become the criteria-producing device for her self-assumed prowess.

Let me state categorically at this point that drugs are antithetical to the practice of magic, as they tend to disas- sociate the user from reality, even though he oftentimes thinks himself closer. It is true that many drugs expand the consciousness, but, in so doing, they make it much more difficult for a person to become selective in thoughts and motivations. In magic, it is imperative that one be able to narrow down his various awarenesses to one compelling desire towards which a ritual is performed. When the use of drugs has allowed the mind to run rampant over such “narrow-minded” traits, something very meaningful is lost.

The ideal witch must be able to be singular of purpose, when the need arises, and dogged narrow-mindedness has its just place in the ritual chamber where stubborn emotion must hold forth. Any soma-producing chemical or device negates such an “up-tight” quality. In reality, the more up-tight one is when he enters the ritual chamber, the better. With a lack of hang ups, comes a lack of strong emotional response to the very situations often needed to generate the force necessary to throw your spell. The “free,” dreamy-eyed, “beautiful person” type is often the first to call herself a witch but actually is the antithesis of the real thing.

An argument might be given that it is okay to use drugs but not when one is casting spells. This is like com- menting on the problem of drunkenness and alcoholism by saying it’s all right to drink but not when you’re driv- ing. There are many people who are rotten drivers who never touch a drop, and, conversely, many whose lives are ruined by booze who ride buses. The effects of drugs upon the witch are only definable by the success shown by a witch outside her drug-oriented peer group.

A common phenomenon nowadays is the prevalence of “witches” involved in the drug scene. The prowess claimed by such would-be sorceresses centers around their in-group activities and not the outside world. One such witch approached me recently, saying she had just performed a great magical working. It seems she had driv- en her car on the freeway after taking a rather large dose of LSD. Feeling very “magical,” she drove across an oncoming six lanes of traffic with sufficient “magical power” to bring each of the speeding cars to a halt! She was totally convinced that her abilities as a witch were responsible for her immunity. When I told her that her safety had been insured by the quick reflexes and sound brakes of the other drivers, it went in one ear and out the other.

Another young “witch” had been at a social gathering where marijuana in conjunction with various drugs was being used. My informant stated emphatically that during the course of the evening’s activities she had seen someone who glowed with such a “radiant aura” that she approached him with the “magical” intention of lighting her “joint” from his “radiance.” She swore that as she held her marijuana cigarette up to his face, it miraculously glowed alive. Now I have heard all the old gags about one drunk lighting his cigarette from the glow of the other drunk’s nose, but never thought I’d hear its contemporary parallel told with a straight face and as a portentously serious account of the powers of witchcraft!

The confusing thing about all this is that we are now living in a climate of occult popularity where such experi- ences are not relegated to the wards of mental institutions.

For those whose mental imbalance is drug induced and even temporary, a fertile environment for such periodic “miracles” exists. It is but a short step to the employment of such “magical” experiences towards a pedigree for witchery.

Combine the effects of drugs with the search for a religion to supplant one which has never held much mean- ing, and you will arrive at a need to believe, which is strengthened by readily obtainable miracles which can ulti- mately fulfill that need. Hence, an unswerving faith in magic can be readily manufactured even as it was accom- plished by the same means by the shamans of primitive societies but not a proficiency in the practice of magic.

If you are to be a successful witch, faith helps, but it takes a good deal more. If, however, you do not plan on practicing witchcraft but only believing in it, use all the drugs you like.

The Married Witch versus the Single Witch

It would be assumed that to be a witch, one would function better in an unmarried capacity. After all, who ever heard of a witch who was married, before a certain television show came into being. Not so, state all the rules of witchery. There is no reason why a successful witch cannot be married—some of the most seductive en- chantresses have both husbands and well behaved offspring.

Aside from the security a sound marriage can provide, it is obvious that a married woman exerts a much greater fascination than her single sister. The reason for this is The Law of the Forbidden, which will be discussed later and is, after all, the reason you are reading this book.

Unless a witch wishes to appeal through the use of a virginal image, the more “experienced” she appears, the more desirable she becomes. Very few men will be compelled towards virginity in a woman, except as a fillip to the ego. The concept of virginity as a desirable value is viable when one thinks of sacred love and enduring ro- mance. The average male, however, is an animal first and a romanticist second. For this reason, he will always be tempted by the woman whom he considers to be of easy virtue. Whether or not a woman is of easy virtue is unim- portant when stating the requirements for the witchhood. What is important resides in the hope, the assumption, the promise of sexual availability and experience.

If the woman who is known to be single can be assumed to have indulged in sex, then the married woman sure- ly must know what it’s like! It is precisely this “advertising” of one’s sexual knowledge that gives the married witch a certain appeal often lacking in the single witch.

Inasmuch as there are very few virgins around nowadays, we can virtually forget the attraction that such a witch could exert. Even the trappings of the virgin that are used in witchery, such as white and pink colors in clothing, must be combined with certain suggestive tricks that will lead to the impression that the wearer is sexually avail- able.

The fertile deities of the Pagans were all transformed, by one name or another, into scarlet woman, witches and she-devils by the good Christians, who wished to make it clear that chastity was a virtue. Therefore, it became the assumption that any woman who exuded sex was of the Devil. Sex and the Devil must therefore be extended to exemplify the witch, as well.

For centuries, we have associated the single girl with chastity and the married, divorced or widowed woman with carnal knowledge. Such associations will not easily leave the mainstream of the unconscious. All of the tradi- tional wedding pranks are directed toward one common goal, and that is the blatant proclamation that the demure young lady in the lacy white gown will soon be bouncing about in sexual abandon. No wonder the expression, “blushing bride” was once such an apt description! The prurient stares of those who ogled the young woman as she would alight from the dusty Ford coupe with the “Just Married” sign and string of tin cans were bound to pro- duce a crimson face, which, of course, only added even more to the lascivious effect! It was as if the poor girl was carrying a placard reading, “I Have Been Getting Laid!”

Now that our social norms have so radically changed, such phenomena have diminished, but their residue cer- tainly persists. It is for this reason that the married woman, or one who has been married, possesses a sensual edge over the unmarried witch.

The disadvantages of being married are obvious. A single witch is freer to engage in success-oriented enchant- ments whereas the married witch must watch her step. The witch with a husband who is either agreeable or out of the running may, of course, use her witchery towards sexual ends. The siren who is content with her husband, sexually speaking, but is career minded has a vast field of opportunity in which to employ her powers. The witch who is, as the last mentioned, sexually content with her spouse but not inclined towards a career for herself can become as the legendary sorceress behind the throne of her husband, the king. In this way, she can enchant those whom her husband could not emotionally reach.

So, you see, marriage is no handicap to witchery. In fact, there are examples that will be shown later in this book of how it actually pays to say you are married, even if you are not.

Probably the greatest single disadvantage of the single witch is the often-encountered “desperation vibrations” she throws off. No matter how smug and complacent she may appear to be in her unmarried role, she still carries the underlying stigma of the woman who “hasn’t been able to catch a man.” The stigma that was once associated with witchcraft has been inverted into an intrigue, but the only sexually positive inversion of the “spinster syn- drome” is the recent rationale of being a “swinger.” It is wise for the unmarried witch who is well into her twenties to adopt this image, regardless of her personality type, if she has the looks to match it.

Choose an Image

Whether a witch is married or single, she should discover the image that she most naturally and effortlessly represents as a sort of “home base.”

Everyone has a stereotyped counterpart that turns up whether in a movie, TV show, novel, comic strip or other form of popular media. You owe it to yourself to ride on the coattails of the established visual image that most resembles you. We see this game played every time a popular female personality is emulated by multitudes of women, who can find similarity in their own appearance, however slight. The knowing witch always capitalizes on the physical typing that has been set up for her or chooses one she feels she can throw herself into. There is an old saying, “If you have the Devil’s name, you should play the Devil’s game,” and if people constantly give you clues to your proper image by telling you who or what you resemble, take it from there.

If you are thin, with raven hair and dark eyes and your face is rather long and angular, you should capitalize on the vampire theme and do all you can to hint at that image. If you find people always wanting to help you and tak- ing a protective attitude towards you, utilize a naive and innocent appearance and bearing to your advantage. If you have a “mean” look and attract meek men, then do all you can to look meaner! Be a veritable whip and leather type. If you’re getting on in years and have a nose like a potato with a body to match, don’t kid yourself into think- ing that a facial vacuum and losing forty pounds will turn you into a seductress. Instead, get yourself a couple of cats, fill your house full of weird bric-a-brac, learn to make cookies, and let it be known you’re a witch! Soon you’ll have more worthwhile male friends than you ever would have in your personality-less attempt at rejuvenation. If you’re truly grotesque, with a face that would stop ten clocks and a voice like a klaxon, turn yourself into a real hag-monster and have fun scaring the Hell out of people!

In many instances stereotypes are based on very real personality traits that are relevant to the appearance pre- sented. Consequently, a witch who chooses an image most conducive to her ready-made appearance is likely to find herself revelling in a very comfortable role. This doesn’t mean that a witch must go through life playing only one role simply because she has been stereotyped into it. It all depends on your acting ability, especially when it comes to make-up and facial mannerisms. Any successful witch must be a good actress.

Unfortunately, too many would-be witches who consider themselves to be good actresses wind up playing all the wrong parts! The role that is the most appealing is often the one that is represented by the “inner” or “hidden” side of one’s nature. We see this all the time in the large, dominant looking, glamorous “Amazon” type who tries to act the part of a demure and naive little girl—especially when drunk! We also observe this in the frail looking, helpless appearing, wide-eyed little creature who always seems to be yelling the loudest and stirring up the most trouble. These are both common examples of unsuccessful witches whose lack of opportunity lies in their refusal to “feed back,” even temporarily, what their appearance implies. They are living counterparts of the old cliche, “To look at her you’d think she was … but just wait ’til she opens her mouth!”

True, there are times when it serves a witch well to disarm her quarry by acting completely different from what is expected of her, but these are specialized cases that will be discussed later in this book.

The general rule is to become a “package deal,” thereby allowing the person you are bewitching to think that they have you all figured out. This may seem a bit dismal to you who have assumed that a “witchy” type must al- ways appear enigmatic, but I have observed that the most frustrated, unsuccessful witches are those who work at ambiguity rather than “type-casting” themselves. The only type of witch that can get away with an enigmatic image is the “femme fatale” who has a naturally strange or unusual appearance. Needless to say, the type usually at- tempting the most mysterious image is the most un-mysterious looking to start with!

Choose an image that goes easiest with your outward appearance and take full advantage of all that has gone before to further establish that image. There is nothing wrong with being type-cast if you can make it work for you!

“Natural” versus “Acquired” Ability

Insofar as “natural” or “inherited” ability is concerned, the only truly built-in advantage a girl can possess is her looks. Looks mean everything, despite delusions to the contrary.

A naturally good-looking girl has the best requirement possible for enchantment. This does not mean that an ordinary or even homely girl cannot be a successful witch-it simply implies that if a girl is pretty, she doesn’t have to try as hard. This can be many a beautiful girl’s downfall, though, as the plain girl has to learn to compensate for her lack of beauty by developing other talents. The most beautiful girls are seldom the stars of any show but are relegated to the chorus. This is simply because the pretty girl sits back, being used to getting by on her looks, and takes advantage of only what comes along, and, as is often the case, winds up more taken advantage of! The plain- er girl, who depends on her wile, guile, artificial glamor and assertiveness, invariably winds up in the spot-light. Whenever an accurate description has been able to be given of famous and legendary spell-binders through his- tory, these women turn out to be something slightly removed from the stereotyped standards of beauty, and in many cases, they were downright homely.

If you are possessed of the kind of appearance that causes men to stop in their tracks, beware of the tendency to coast along withcraft-wise on your astrological sign, latest Ouija revelation and neck pendant. You could very likely spend most of your life talking about what a great witch you are, having many bug-eyed male listeners and accom- plishing absolutely nothing other than an occasional fling in the sack with some guy who is going to do “great things” for you. You may be sure of being propositioned all over the place—not because you are possessed of magical power but simply because you are a sexy looking girl!

Naturally, an attractive woman will find doors open to her that her more dowdy sisters must pay through the nose to enter. Every pretty girl is used to receiving favors, and if we are to be honest in recognizing the Satanic laws of indulgence, it is understandable that she should receive favors. After all, by her very existence, she is bringing beauty of a visual nature into the life of the beholder—the type of beauty that, if it is accompanied by an undercurrent of sexual excitement, doubly adds to the pleasure reaction. In a sense, she is giving, without even trying. So long as anything pleasant constitutes an indulgence, the viewer of the pretty girl will be indulged. Small wonder, then, that he reacts consciously by having to do something for the girl!

This factor of physical appeal, then, is very important in bewitching. If it is at all possible to indulge whoever looks upon you with a treat that will obviate a reward, you must do so. In practical witchery you must first com- mand attention by your looks. Then, you should be able to create an enticement. If you can’t entice the viewer into doing what you want, you must scare him into doing it. We’ll cover that aspect in a later chapter. Right now we’ll concentrate on the importance of a pleasing appearance.

Since life is a give-and-take proposition, we must play the game as such; but, as you know, there is often a lot more “take” than there is “give.” When a pretty girl “gives” simply by being a pretty girl, she subsequently “takes” when the little favor is bestowed by the nice man. In her often-limited mind she assumes her enchantment to then be complete, not realizing that now it is her turn to give for a second time. Completely off guard because of the smugness engendered by her temporary conquest, she then is thrown into a situation where she is unmercifully taken advantage of by the “nice man.”

It must be born in mind that the element of sex-appeal is not dependent on perfect face and body, lest many of my readers feel themselves falling short of the mark when it comes to physical perfection. The relative ingredient of what constitutes a pretty girl are seen in many forms. So long as beauty is in the eye of the beholder, we must acertain a little about the beholder and his particular likes.

The universally accepted standards of beauty are those based on certain curves, metric proportions and con- tours. These are the standards which constitute the “naturally pretty” girl. Through modification, using make-up, clothing, fetishistic devices, etc. a girl who is less than “perfect” can sometimes “out-perfect” the natural beauty.

Oh yes, one last rule before we get into the formulas: NEVER FORGET THAT YOU ARE A WOMAN, AND THE

The Real You

IN ORDER to properly analyze or size up an individual you plan to bewitch, it is imperative that you understand certain rules. For the purposes of witchcraft, one should conceive of each person having two personalities—the one everyone sees, and the one he carries within him. Actually, these two personalities can be broken down into three layers—the outer layer being the “cover” by which others often “tell the book” and the inner layer, the so- called “true” personality. There is a third layer, however, that is sadly neglected—always there and always appar- ent. The reason it is not readily noticed is because it is all too visible, much like the old saying about not being able to see the forest for the trees. This third personality represents the inner core, the “reversion to type,” and is a direct reflection of the characterization which is seen on the surface, or first layer.

Let us, therefore, consider the first and third layers to be the same, with a big layer of padding between them which makes up the second. This second layer is the “other side” of our nature, the woman within each man, the alter-ego, the “dark side” of our nature, etc. It is also the part of the personality you must learn to recognize in every person you plan to bewitch. Figure 1 shows what it can be likened to, for example, in a short, fat, man.

As you can see from the diagram, layer number two takes the form of a tall, slender, slim-hipped woman. If our short, fat man were to have a best friend, it would be another man who was tall and slender with a personality to- tally unlike his own. Put a wig and a dress on the tall skinny friend and you’ll get a pretty good hint at what the wife or girl friend of the fat man will be like.

Have you ever noticed how a man’s best friend will always be his opposite in appearance? The women you have always had as your best friends have been opposites of your own appearance, haven’t they? If you are extremely pretty, your best friend was always the one you found yourself trying to convince others of accepting as beautiful even though they couldn’t see it. If you are an active type, you will attract quiet people. If you are quiet, you will gravitate towards energetic types. In short, the reason opposites attract is because we need those opposites to make ourselves whole.

However badly we might need this opposite of ourselves though, there will always be a two-to-one victory for the outer and inner, the numbers one and three layers of our personality.

This great overbalance, which I shall call the “Majority Self,” is the one that will always come through when the chips are down. This is the “reversion to type” and the appearance, personality and general impression we present to others at first glance. To sum this up, WHEN DEALING WITH MEN AND WOMEN AS A GENERAL RULE YOU CAN TELL A BOOK BY ITS COVER.

In the practice of witchery, however, you must appeal to the other’s need to express and exercise the second layer of his personality. This is the side of his nature that is seldom fulfilled and, therefore, always hungry. An old phrase, once popular in underworld circles is, “Treat a slut like a lady, and a lady like a slut.” This is all well and good and might be considered a profound simplification of what I have been saying, but it stops only half-way through the formula, as many destitute gigolos and altruistic reformers have discovered.

The reason this old vulgarism is only half true is because in the final analysis, the lady will regain her decorum and become mawkishly indignant, and the slut will be discovered in one of the upstairs bedrooms away from the rest of the elegant revelers—her Dior gown up around her hips, one guest on top, and two more waiting outside the door.

A completed variant of the previous cliche for witches to remember is, “Treat a bum like a prince, and a prince like a bum—a little boy like a big man, and a big man like a little boy—a professor like a prizefighter, and a prize- fighter like a professor; but don’t ever let the bum forget he’s a bum—the prince, a prince—the little boy, still a lit- tle boy, etc. When you begin your enchantment, always approach your quarry with his second, or “Minority Self” in mind.

This means that you can approach him as an “outsider,” who will treat him in the manner that his Minority Self craves, or you can be his Minority Self, in a female form!

Returning to our previous formula, instead of treating the bum like a prince and worrying about holding his ego down to its proper level for control, leave his Majority Self as it is and you appear as a princess. If your subject is a captain of industry, a leading financier, a big newspaper publisher—you should come on like a domestic, a counter girl, a dancer in the chorus. If he is a Casper Milquetoast who holds a petty clerical job, appear as an effi- cient business woman and give the impression that everything revolves around you in the office. If your target is a highly intellectual academician, present yourself as a rather brassy, flashy filly with more heart than brains. If he happens to be a real swinger, with Italian silk suits and a fat address book, appear as an intrigued, but naive, small-town librarian. Get the idea? That Minority Self, which you must represent, doesn’t stop at personality types but is readily observable in the very physique and movements of your quarry.

To be a successful witch, one must learn how to recognize these things, but first she must know herself.

So that you may know yourself, and others as well, we must establish a guide. I have devised a system of char- acter analysis, utilizing the best gleanings from many sources. Researchers such as Sheldon and Kretschmer have helped a great deal by their classifications of body and personality types. Sheldon defined human physique into three basic categories—Ectomorph, or thin, cerebral, and straight up and down; Mesomorph, or wedge-shaped, practical and broad-shouldered; and Endomorph, or roly-poly, social and broad-hipped.

From these basic classifications, Sheldon defined literally hundreds of sub-classifications, all variants of the three basic types. Kretschmer used the same fundamental typing, except he called them “Leptosome,” “Athletic” and “Pyknic.”

The method I have used for convenience throughout this book I call “The LaVey Personality Synthesizer.” By studying the almost limitless areas of human behavior and correspondences, I have arrived at certain capsuliza- tions of human personality. Aside from the previously mentioned researchers, I have observed most of my “sub- jects” in their natural habitat. My gleanings have been obtained, not as an accredited psychologist or sociologist, but rather as a Devil’s advocate, who has spent the better part of his professional life in concert halls, barrooms, police work, carnivals, wild animal training, photography, clinical hypnosis, ghost chasing, burlesque shows, amusement parks, art studios, revival meetings, advancing the cause of Satanism, and just plain looking!

I have conducted what sociologists might call an “un-funded research project.” Much of what I have synthe- sized in my sometimes overly-scattered pursuits will to many readers appear utterly mad, ridiculous and outra- geous. Much is based on the scientific evaluation of others. Perhaps even more will be condemned as having “no known or accredited scientific basis.” Fine. All I know is it works. And if it works, I don’t knock it. If some of my “nutty” theories you read in this book work for you, you’re ahead of the game. I only present them for what I have found they can do when applied. The Real You IN ORDER to properly analyze or size up an individual you plan to bewitch, it is imperative that you understand certain rules. For the purposes of witchcraft, one should conceive of each person having two personalities—the one everyone sees, and the one he carries within him. Actually, these two personalities can be broken down into three layers—the outer layer being the cover by which others often tell the book and the inner layer, the so-called true personality. There is a third layer, however, that is sadly neglected—always there and always apparent. The reason it is not readily noticed is because it is all too visible, much like the old saying about not being able to see the forest for the trees. This third personality represents the inner core, the reversion to type, and is a direct reflection of the characterization which is seen on the surface, or first layer.

Let us, therefore, consider the first and third layers to be the same, with a big layer of padding between them which makes up the second. This second layer is the other side of our nature, the woman within each man, the alter-ego, the dark side of our nature, etc. It is also the part of the personality you must learn to recognize in every person you plan to bewitch. Figure 1 shows what it can be likened to, for example, in a short, fat, man.

As you can see from the diagram, layer number two takes the form of a tall, slender, slim-hipped woman. If our short, fat man were to have a best friend, it would be another man who was tall and slender with a personality totally unlike his own. Put a wig and a dress on the tall skinny friend and you’ll get a pretty good hint at what the wife or girl friend of the fat man will be like.

However badly we might need this opposite of ourselves though, there will always be a two-to-one victory for the outer and inner, the numbers one and three layers of our personality.

This great overbalance, which I shall call the Majority Self, is the one that will always come through when the chips are down. This is the reversion to type and the appearance, personality and general impression we present to others at first glance. To sum this up, WHEN DEALING WITH MEN AND WOMEN AS A GENERAL RULE YOU CAN TELL A BOOK BY ITS COVER.

004 FIG. 1

In the practice of witchery, however, you must appeal to the other’s need to express and exercise the second layer of his personality. This is the side of his nature that is seldom fulfilled and, therefore, always hungry. An old phrase, once popular in underworld circles is, Treat a slut like a lady, and a lady like a slut. This is all well and good and might be considered a profound simplification of what I have been saying, but it stops only half-way through the formula, as many destitute gigolos and altruistic reformers have discovered.

A completed variant of the previous cliche for witches to remember is, “Treat a bum like a prince, and a prince like a bum—a little boy like a big man, and a big man like a little boy—a professor like a prizefighter, and a prizefighter like a professor; but don’t ever let the bum forget he’s a bum—the prince, a prince—the little boy, still a little boy, etc. When you begin your enchantment, always approach your quarry with his second, or Minority Self in mind.

This means that you can approach him as an outsider, who will treat him in the manner that his Minority Self craves, or you can be his Minority Self, in a female form!

Returning to our previous formula, instead of treating the bum like a prince and worrying about holding his ego down to its proper level for control, leave his Majority Self as it is and you appear as a princess. If your subject is a captain of industry, a leading financier, a big newspaper publisher—you should come on like a domestic, a counter girl, a dancer in the chorus. If he is a Casper Milquetoast who holds a petty clerical job, appear as an efficient business woman and give the impression that everything revolves around you in the office. If your target is a highly intellectual academician, present yourself as a rather brassy, flashy filly with more heart than brains. If he happens to be a real swinger, with Italian silk suits and a fat address book, appear as an intrigued, but naive, small-town librarian. Get the idea? That Minority Self, which you must represent, doesn’t stop at personality types but is readily observable in the very physique and movements of your quarry.

To be a successful witch, one must learn how to recognize these things, but first she must know herself.

So that you may know yourself, and others as well, we must establish a guide. I have devised a system of character analysis, utilizing the best gleanings from many sources. Researchers such as Sheldon and Kretschmer have helped a great deal by their classifications of body and personality types. Sheldon defined human physique into three basic categories—Ectomorph, or thin, cerebral, and straight up and down; Mesomorph, or wedge-shaped, practical and broad-shouldered; and Endomorph, or roly-poly, social and broad-hipped.

The method I have used for convenience throughout this book I call The LaVey Personality Synthesizer. By studying the almost limitless areas of human behavior and correspondences, I have arrived at certain capsulizations of human personality. Aside from the previously mentioned researchers, I have observed most of my subjects in their natural habitat. My gleanings have been obtained, not as an accredited psychologist or sociologist, but rather as a Devil’s advocate, who has spent the better part of his professional life in concert halls, barrooms, police work, carnivals, wild animal training, photography, clinical hypnosis, ghost chasing, burlesque shows, amusement parks, art studios, revival meetings, advancing the cause of Satanism, and just plain looking!

I have conducted what sociologists might call an un-funded research project. Much of what I have synthesized in my sometimes overly-scattered pursuits will to many readers appear utterly mad, ridiculous and outrageous. Much is based on the scientific evaluation of others. Perhaps even more will be condemned as having no known or accredited scientific basis. Fine. All I know is it works. And if it works, I don’t knock it. If some of my nutty theories you read in this book work for you, you’re ahead of the game. I only present them for what I have found they can do when applied.

The Ouija board, because of its extreme popularity and ease of use, will be found to make an ideal convincer. Just move the planchette so it answers in the way most conducive to your reading. If the board says it’s so, it must be. 14

This technique of sending the customer out of the fortune-teller’s with more problems than he came in with, is called “casing the mark.” Unscrupulous fortune- tellers who specialize in this technique usually make their biggest money on the candles and charms that are sold as protective measures against the very “evil forces” they have supplied. The fortune teller is often not to blame for this sort of action, however, as many “clients” will become very upset if they are not told about the “forces” that are working against them. They will insist that “something will be done” by the fortune-teller, who, in order to add tangible credence to the cus- tomer’s dependence upon her, will load the customer up with enough candles to convincingly flatten his wallet. You will find the “evil forces” pitch will always work with those who are not too capable as individuals. You will actually do your quarry a big favor if he or she is somewhat of a loser by employing this device. By telling him that he has forces working against him, whether human or otherwise, you are taking him off the hook. You give him a rationale for not succeeding and therefore are the best friend he’s found in a long time. Here again we find the ego sop work- ing like a charm. 15

As with so many commonly-used terms, the literal meaning of “self- consciousness” is often forgotten, whereas the popular usage, e.g., ill at ease, embarrassed, etc. is most frequently brought to mind when the term is used. In the context of ritualistic self-consciousness, I intend to imply both the literal or seman- tic: conscious of yourself, hyper-aware of your own sensations and being and the popular: embarrassment felt by you resulting from another person’s awareness of you in a particular situation. 16

This is the type of ritual that could well be practiced by girls and women who are addicted to shoplifting, as it is well known that such behavior is often of a sexual nature. The thrill and subsequent accomplishment of stealing an un-needed or worthless article serves to accumulate a secret sort of prowess. In training witches- to-be, I have found that many girls who have had compulsions to shoplift, once put on this ritualistic “prescription,” lose all such desires to steal. 17

This technique of sending the customer out of the fortune-teller’s with more problems than he came in with, is called casing the mark. Unscrupulous fortune-tellers who specialize in this technique usually make their biggest money on the candles and charms that are sold as protective measures against the very evil forces they have supplied. The fortune teller is often not to blame for this sort of action, however, as many clients will become very upset if they are not told about the forces that are working against them. They will insist that something will be done by the fortune-teller, who, in order to add tangible credence to the customer’s dependence upon her, will load the customer up with enough candles to convincingly flatten his wallet. You will find the evil forces pitch will always work with those who are not too capable as individuals. You will actually do your quarry a big favor if he or she is somewhat of a loser by employing this device. By telling him that he has forces working against him, whether human or otherwise, you are taking him off the hook. You give him a rationale for not succeeding and therefore

are the best friend he’s found in a long time. Here again we find the ego sop working like a charm.

As with so many commonly-used terms, the literal meaning of self-consciousness is often forgotten, whereas the popular usage, e.g., ill at ease, embarrassed, etc. is most frequently brought to mind when the term is used. In the context of ritualistic self-consciousness, I intend to imply both the literal or semantic: conscious of yourself, hyper-aware of your own sensations and being and the popular: embarrassment felt by you resulting from another person’s awareness of you in a particular situation.

This is the type of ritual that could well be practiced by girls and women who are addicted to shoplifting, as it is well known that such behavior is often of a sexual nature. The thrill and subsequent accomplishment of stealing an un-needed or worthless article serves to accumulate a secret sort of prowess. In training witches-to-be, I have found that many girls who have had compulsions to shoplift, once put on this ritualistic prescription, lose all such desires to steal.

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are the best friend he’s found in a long time. Here again we find the ego sop working like a charm.

This is the type of ritual that could well be practiced by girls and women who are addicted to shoplifting, as it is well known that such behavior is often of a sexual nature. The thrill and subsequent accomplishment of stealing an un-needed or worthless article serves to accumulate a secret sort of prowess. In training witches-to-be, I have found that many girls who have had compulsions to shoplift, once put on this ritualistic prescription, lose all such desires to steal.

On Choosing a Familiar or a Demon

Every witch should have a familiar or a demon. If you have a pet of any kind that is totally dependent upon you, it is more protection from the destructive thoughts of others than you can imagine. Love is dependence, and a creature who depends on you might just be the one ingredient you lack to safeguard yourself.

You need not fear your familiar or demon will tell any tales about your activities, nor will it complicate your life by burdening you with its problems other than to expect food and care. In choosing a pet, care should be taken to ascertain whether it will occupy the role of your Demonic or Core personality. If it is representative of your De- monic self, it will be exactly the opposite of yourself. Some such combinations are easily defined, like the slender girl with sleek hair and delicate features with the bulldog or turtle; the rotund man with the greyhounds or the excessively large woman with the chihuahua. Examples of the Core personality manifested in a familiar are ob- served in the talkative little woman with the house full of canaries, the outdoors type with the Irish setter and the exotic type with the ocelot.

In choosing a familiar, make sure it will act as an extension of your Apparent/Core personality. In this choice, you will be able to intensify the strength of your existing personality, by the addition of another creature’s magical energy, which is already close to you. If you are satisfied with what you are, who you are and what you can do, then choose this type of familiar. If, however, you want to modify your personality, temper it or otherwise mutate it, the choice of a Demonic pet (which is as close in appearance as you will ever envision an actual demon) is your best bet.

When people look like their pets, their relationship is definitely that of witch/familiar. The magical end result of such a relationship is a lycanthropic state, where the person becomes the animal and the animal becomes the per- son. In the theoretical manifestation of this phenomenon, the inactive, often sleeping person’s psyche roams abroad inside the animal and acts are performed by the animal with or without direction by the human.

When people are extreme opposites of their pets, the pet must not be handled, fondled or cuddled by anyone other than its owner. Unlike the owner of the familiar, who thrives on people making a fuss over her pet (for they’re indirectly making a fuss over her!), the demon’s owner makes people keep their distance.

Let’s review the types we just observed in this light. The sylph-like girl will be very guarded, lest anyone attempt to handle her prize bulldog, even though he may be snorting his head off with enthusiasm. The corpulent man with his greyhounds will warn those who come too close that they may snap and the buxom dowager will have a fit if anyone pokes his finger too close to her little darling’s nose.

On the other hand, the chatty bird lady will fairly trap you into staying in her living room until you have the opportunity to personally commune with each of her canaries and hear the subtleties in each’s voice. The man with the setter will hold court for hours on his dog’s merits, all the while eating it up as you stroke its ears. And the gal in the gold lame pantsuit will wind up with a law suit for sure the way she lets everyone pet her ocelot.

Whatever your choice will be-familiar or demon-the love and devotion engendered by it will carry you through many a magical predicament. And don’t think that the cat is the only animal that can supply such power. I’ve had cats all my life-both big and little—and I love them dearly; but I’ve also had dogs, snakes, iguanas, crocodiles, rab- bits, a capybara and a tarantula named Bruno, who died of old age, and they gave me more than I can ever repay.

9.

Pulic Relations for Witches

AS A PRACTICING WITCH, you must decide whether to make it known or to work your wonders while people think of you as a woman but not a witch. There are advantages and disadvantages to each approach.

The disadvantages are thus: If you call yourself a witch, then your moves will be suspect and your motivations will be analyzed. You will let yourself in for a lot more side activity, such as telling fortunes, making predictions, giving advice to friends and being invited to parties to sing for your supper. You will be asked by local reporters and columnists for interviews, once it is discovered there is a “real” witch in town.

If you choose to keep your witch-power secret, you will lose some of the ego gratification that is gained in mak- ing your occult pursuits known to others. You will have to swallow your assertiveness when you are forced to lis- ten to other and perhaps much less magically endowed gals boast of their witchiness. You will often be con- demned as simply a “bitch,” rather than a witch for your actions. Were you to be known as a witch, any violation of taboos could be more readily expected and therefore accepted.

If one is to consider the advantages of each approach to witchery, the self-proclaimed witch has the opportunity to bask in the light of an immensely popular topic. She will be the center of attention wherever she goes, and her ego will be well fed. She will find many men approaching her as some sort of sexually promiscuous bawd who is possessed of the Devil, so if sex is what she is after, she’ll have every opportunity thrust at her. If she likes to talk, this is her best approach, for she will be expected to give a lecture on the Black Arts wherever she goes. Unless you are a good talker, this may not be your best bet. If you are the quiet type, it is still possible to advertise the fact that you’re a witch, but your actions will have to speak louder than your words. The most bungling and incom- petent witches are those with the biggest speaking tubes, and like it or not, you’ll often have to temporarily play second fiddle to them. Don’t worry about them presenting any threat to your schemes or plans, though, as they usually burn themselves out after their knowledge of occultism is exhausted, leaving them with little or no knowl- edge of the very real world around them.

If you are asked, as a self-proclaimed witch, to give an interview to a reporter or journalist, make damn sure he is for real. There are more people doing “research” on witchcraft now than you would imagine, but then just hang out your shingle and you’ll find out fast. The majority of people who will want to interview you are only using it as an excuse for their own prurient interests and seldom will an interview given to one of these types ever appear in print. If you are certain that the reporter who is interviewing you is legitimate, tell him what he wants to know, pro- viding it does not violate any secrets you would be better off keeping to yourself.

Whatever you do, don’t pull the old ploy of acting non-communicative with the explanation that witches don’t want any publicity or that you can’t give an interview because all witches want to be left alone or any other of the nauseous hypocrisies spouted by so many “public” witches. If you don’t want publicity, don’t tell people you’re a witch. In case you don’t realize it, the witch has become a minor celebrity and you must expect to be approached by the curious if you have proclaimed your witchhood.

It is assumed by most self-proclaimed witches that it is all right to talk up one’s occult ability at a cocktail party or neighborhood gathering but where perhaps thousands of people will know about it—never! The reasons for this phenomenon are all too obvious to a psychologist or sociologist. The neighborhood witch can feel security in her own little world, knowing all the answers she must and keeping her Black Arts confined to her peer group, where she can come forth or retreat as she so pleases. Once she has stuck her neck out and been recognized as a witch by multitudes of people, she is suddenly on stage and knows she’d better give a good performance or her name will be mud.

The hostility of many “underground” witches to “public” witches, like Sybil Leek, Louise Huebner, et al, is not based on differences of occult opinion so much as resentment that the public witches are doing what they (the underground witches) would like to do, had they the opportunity. With the cocktail party witch, fear of failure plays a large part in the reluctance to become famous. Witches who loudly proclaim their prowess to all within earshot, yet become very reticent to talk when an interviewer is trying to get material for a story, are much like the regular customer in the bar who sings, and badly, the same two or three songs nightly, much to the sorrow of the bar- tender, customers and especially the piano player, whose noxious task is to accompany the “great voice.”

If one night a grandiose announcement was made about the treat that was in store for the customers, a build-up of the “singer’s” vocal achievements was given, a spotlight played upon him where he sat, a microphone placed before him and a nice round of applause made, the singer would probably disappear and never been seen again. If you ever want an incompetent person to stop doing something, just put him on stage.

Another giveaway of the incompetent witch that is common only to those who make known their art is the “I can’t do it for money” routine. You will find many of the would-be witches who nobly proclaim their disdain for worldly compensation for their services are like the person who can perform well as long as he’s not getting paid for it, but when offered the opportunity to do the same thing for pay, will refuse. The reason for this type of behav- ior is that the person who is not charging for a service places the other person in a beholden position, thereby allowing the giver to call the shots. The receiver must be nice to the giver and not expect too much.

If you are about to tell someone’s fortune and precede your reading with the information that you cannot charge money for your services, as your “gift” would then be made commercial, you need not worry about goofing up, as whatever you say will be a favor. It is always more difficult to succeed in business, thereby making a profit, than it is to give things away. Certainly, this doesn’t mean that you must charge for your services as a witch, but if you do, it will at least be assumed that your abilities are greater.

The only reason I mention all this is because the admitted witch will be confronted by people who seek out her help for problems of all kinds. If you agree to assist those who seek your aid, you won’t have time for your own enchantments. The greatest advantage in being an unknown witch is the opportunity to perform for yourself, with- out psychic drainage from others who expect you to work on their behalf. The above-ground witch is plagued by such requests. If she acts the least bit charitable, she will be vampirized by everyone she knows, to work charms for them. If she decides to capitalize on her new-found talents, figuring she’ll earn a little extra money for “good- ies, and charges a small fee, she will be expected to produce a two-dollar miracle, complete with money back guar- antee!

The best way to handle these pitfalls if you are known to others as a witch is, first and foremost, don’t perform magic for others! Instruct or teach them, if you must, but unless you can really feel sympathy and compassion for the other person, don’t undertake a magical ritual on their behalf! Ninety percent of the success of any magical ceremony is based on the genuine desire and emotion of the practitioner, and if your friend can work up enough of it for what she wants, let her learn to work her own magic. If she can’t get worked up enough over that which she would like you to obtain for her, she has no business having it in the first place!

Tell your friends’ fortunes, make predictions by the dozen and be known as the girl who knows the real secrets, but don’t be drained of your vital magical energy by someone who is too lazy to learn to do it herself. If anyone tells you they can’t practice witchcraft, because it is incompatible with their religion, yet wants you to use the “Devil’s” power to help them, tell them to pray to their god, whoever he may be, but not to expect to reject Satan with one hand yet expect a big handout from him in the other! These hypocrites are usually the type that wouldn’t make good Christians, because they have no faith in prayer, nor would the Devil want them because they refuse to commit themselves.

If you pride yourself on being a compleat witch and don’t care who knows it-bravo! You’ll undoubtedly be asked to elucidate on your witchery, by those who are genuinely interested. If you are legitimately approached and asked for a statement that may appear on the air or in print, be gracious and give whatever kind of interview the sincerity of the reporter commands. If he is a boor, treat him to a large serving of misinformation, so far fetched that it will be apparent to anyone with intelligence that you are putting him on. If your interviewer is objective and sincere in his approach, treat him the same way—graciously, that is—avoiding any of the aforementioned sanctimony about “we witches don’t want publicity.” If you are antagonistic to publicity, don’t ever place yourself in a publicity- oriented situation where you have to say so. We see altogether too many of these “publicity shy” types being inter- viewed, and it is safe to assume that no one had to bind and gag them to get them to the TV studio or hold a gun at their head to get them to open the door for the reporter.

You must expect to run into scoffers. If they’re worth bothering with, just size them up according to their posi- tion on the synthesizer, use a little of the Law of the Forbidden, flatter them a bit, and you’ll have them eating out of your hand. People often scoff because they don’t understand. If they scoff and know nothing about what consti- tutes magic and witchcraft, you know it’s because they don’t understand. Those that understand a subject and still scoff may have something worthwhile to say, but he who is ignorant of the subject and scoffs is like the rustic who saw the giraffe and said “There ain’t no such animal.” Scoffers are always the easiest to bewitch, just as they are the easiest marks on the carnival lot, once you learn how to handle them. Just remember the line in Dracula, where Professor Van Helsing says: “The power of the vampire lies in that no one believes in him.”

How to Break the News

How do you break the news to your family, friends and associates that you are a witch? Start out kidding. Very few people will get angry if they think you’re not serious, unless they’re right out of the Middle Ages in their think- ing and be warned there are still some around. The majority, however, will accept you as a witch, so long as you keep light-hearted about it. It will be easy enough to spot those who want to take you more seriously and subse- quently admit your sincerity to them.

You won’t run into any static from men, as a rule, but women must be handled carefully, especially mothers and mothers-in-law. Just because I said earlier in the book that a potentially compleat witch usually has difficulty get- ting along with women, I didn’t mean that she shouldn’t be able to get on well with women should it be necessary. If you can charm another woman, you can charm her man and at times that may be necessary.

If you happen to be thrown into a situation whereby another woman’s husband indicates that he is strongly at- tracted to you, and you want to keep them both as friends, a degree of tact is necessary. This is all too common an occurrence, which can develop into a decidedly sticky mess. There are definitely times when it pays not to try and charm another woman’s husband, especially in what purports to be an extremely rewarding friendship between couples.

It would be unfair to you to have to stifle your charms in order to keep things harmonious, yet any display of seductiveness on your part can give the most platonic relationship a hint of more carnal pursuits.

Many married persons will actually do all they can to encourage an illicit relationship for their spouse, who thinking themselves dutiful, unknowingly avoid any such encounters their mates might set up. I wish I had a dol- lar for each time I’ve encountered such a situation.

The husband who finds the idea of his wife dallying with other men stimulating is far more common than would ever be thought. This phenomenon occurs with the greatest frequency in marriages of ten years or over. Consider this, when your husband leaves you “wide open” for seduction: it doesn’t mean he doesn’t love you anymore, but that he is vicariously acting out his Demonic in your body!

Before you consider how not to charm another woman’s husband, first consider, if you are married, whether your husband consciously or otherwise really wants you to charm the other guy. Don’t readily expect an honest an- swer, though, should you come out flat-footed and ask hubby. Few men want to admit to such planned cuckoldry, should they be so inclined. There are those who become swingers, not really getting much out of their affairs with other women, simply as an excuse and encouragement for their wives to consort with other men, which produces for them much more erotic gratification than their own liaisons. If you have such a husband, remember : he is placing his Demonic in your body, and therefore assumes your sexual response to be as surface as his own. When you make it with another man, don’t make the hearts-and-flowers scene, as well, but limit it to how he wants to see you—a sex-crazy spouse with hot pants. If he demands to hear the gory details, as so many do, tell him exactly what he would like to hear, knowing his predilections, fetishes, etc., as you do. Don’t let him think you are in love with anyone other than him, though, nor indicate that you cannot cool off, once your cravings are spent.

If you see that it is imperative to keep another woman’s husband at bay, the best thing to do, rather than stifle your witchiness, is to spend more time ingratiating yourself with the wife and less with the husband. Get her so convinced that you couldn’t care less about her husband, that she will almost feel sad that she is married to such an unattractive creep. If you do this well enough—praising her husband for all of his fine qualities, yet making it obvious that he is sexually unappetizing-you’ll find she will be the one whose Demonic will be hurt at your rejec- tion of her hubby. Then, as hubby champs at the bit over you, she’ll find herself almost encouraging you to turn on the charm in a way that will surprise you. It will be as though she wants assurance that her husband can attract you, by making it appear as though you are playing up to her husband. No woman likes to think that no one else wants her husband, but her pride insists that she calls the shots insofar as when, how and where.

The formula, therefore, is to concentrate on befriending the wife, acknowledging the husband’s many non-sexual attributes, act as though you aren’t the least bit interested in anything other than a platonic rela- tionship, and you’ll soon have the most possessive wife practically throwing her husband at you! The issue is not: How not to charm another woman’s husband, but: How to charm another woman’s husband and make her love every minute of it!

The truly successful witch is the gal who you’ve heard discussed by other women, who say good-naturedly, (and right in front of their embarrassed husbands) “You ought to meet her, what a doll, and what Frank here wouldn’t do to have a fling with her!”

The best witches are those who have had to go through their lives getting along with women, and then, having learned well that lesson, start learning the tricks in this book. The witch who can charm men well, but falls to pieces if called to task in a group of women, cannot call herself a compleat witch! For most of you charming women should be duck soup. You’ve probably been concentrating on it all your lives without knowing it. If the occasion arises where you must ingratiate yourself with another of your own sex, just see to it that you present no apparent competition, sweep the Law of the Forbidden temporarily under the carpet and get out your most sexless clothes. You can’t lose-unless she’s a lesbian or a guy in drag.

Breaking the news to your children is easy, without the need to be dishonest. Small children are always fasci- nated with the strange, fantastic and magical, and to have a mommie who is the personification of all that is in- deed a wonderful thing. Young children do not have to be taught to accept the magic in life. They know it exists. They are already witches and warlocks. You will just be rejoining them.

When the rain is softly beating on the windows you can tell them of your craft, embellishing the starkness of manipulation with the faerie lore that will never die, and they will be your guides as you soar forth upon the night- wind.

What of those who read these words and take these secrets with them. What if all the carnal world should reel with compleat witches plying their art. Who, then, would be their quarry? Fear not. You cannot battle nature and win, though it would appear transitionally to be so. Even the men who read this book and think they know all the tricks will still tumble as they always have.

You can’t erase millions of years of human response, simply by knowing why you do the things you do. Not if they concern the Rules of the Chase. Religions and ideologies will come and go, and the Games will begin and end, but man’s basic nature will remain the same. Yet only through understanding himself will he be able to em- brace and cherish the demon within him. Then he can revel in his nature and feeling glad, move on to the Final Solution.

AFTERWORD

By Blanche Barton

One might wonder what manner of man would write a book like The Satanic Witch. Only the founder of the Church of Satan could take such delight in identifying human manipulation games, and amplifying them hundred- fold. Another man, upon discovering how devious and naughty certain women can be, might be resentful. Not Anton LaVey. He recognized from a young age why women have always been regarded with suspicion in the Chris- tian church (sometimes expressed in mass burnings), and that they’ve always had a much more appreciative ally in the Devil. As LaVey writes in his prologue, The Satanic Witch should not be dismissed as a “treatise on man- catching.” The High Priest devised a system of sorcery that emphasizes equally “Lesser Magic” (basic psychology, glamour, non-ritual manipulative magic) and “Greater Magic” (ritual, ceremonial magic). Both types of magic de- pend on the manipulation of the intellect and the emotions using various means to create a desired effect. While LaVey’s Satanic Rituals deals almost exclusively with Greater Magic, The Satanic Witch is THE workbook for Lesser Magic, for both sexes. Many of the principles LaVey developed as basic to his Satanic philosophy are contained in this book. When you know what the roots of his blasphemy were, you see how inevitable it was that Anton LaVey write The Satanic Witch, along with his founding book, The Satanic Bible.

Since Anton Szandor LaVey was born on April llth, 1930, his “E.C.I.” (as he calls it) was the War Years—when men were men and women were desperate. With so many boyfriends and husbands away fighting the Axis of Evil, women yearned for masculine attention. Since most of them were “good” girls, they resorted to sly techniques of subtle (or not so subtle) exposure in order to fulfill their erotic needs. The music and fashions of that period re- mained the most sexually evocative for Anton throughout his life. A couple of years after the war, LaVey ran away to join the circus. Though he signed on with Clyde Beatty Circus mid-season as a roustabout and cage boy, he was already an accomplished musician. His talents weren’t overlooked. When the regular calliope player showed up drunk for his performance one too many times, LaVey volunteered to step in. His performance delighted the crowd and he stayed through the end of the season. During that time, along with training lions and tigers, he learned about the use of music, lighting and costuming to dazzle and manipulate an audience. But Anton’s education in the uses of female pulchritude really began when the season was over and he got off- season work on several carnival lots. There were the girlie shows (traveling strip shows), the sex shows (disguised as educational hygiene lectures, warning against the dangers of V.D.), and there were the corn-fed lovelies who sashayed around the midway dressed in their Sunday best, giddy and blushing from the contact with show folk. The carnival was still a much-anticipated event in some parts of America; many girls in the rural towns LaVey passed through dreamed of being movie stars. Dancing in the girlie shows seemed glamorous and reckless, and the midway impresarios wooed them with spotlight promises. The girls would sign on, then give up by the time they reached the next town. Anton really enjoyed working the Mitt Camp—the area of the carnival where the fortune-tellers and gifted psy- chics, hypnotists and magicians plied their trade. It was here that he was initiated into the still-secret techniques of “cold reading” —sizing up a customer in order to tell him exactly what he wants to hear. The Romany trade had been refining these subtle perceptions for generations, passing on cues of smell, body language, face reading and acute listening in order to divine people’s deepest fears and desires, and then “see” it in the cards or palms. Evalu- ating the individual’s facial structure and body type, the seer could tell what kind of future the customer really wanted to know about, and could feed back appropriately. When he eventually sat down to write this book, much of that occult knowledge LaVey had learned on the carnival backlots found its way into these pages. The next course Destiny planned in Anton LaVey’s Satanic education was in the burlesque houses of Los Ange- les. By the time the carnival season ended in the fall, LaVey had earned a reputation as a flamboyant character and a reliable musician—always a rare and successful combination. Claiming he was 25, he found work at the popular Mayan Burlesque Theater, the Burbank, and at Zucca’s in Culver City. While he watched reactions to the bumps and grinds onstage, he also saw how much attention the more demurely-dressed girls perched on the barstools got in that sexually charged atmosphere if they “accidentally” showed too much leg above their hemlines. Once in a while one of the female customers would be overcome by exhibitionism and jump onstage, starting her own show. That’s when the men would sit up and take notice. She was embarrassed, flushed, drunk, but compelled beyond her will (apparently). The poor dear. She was usually “helped” home by her husband or boyfriend. One can only imagine the measures that had to be taken to calm her down once they got home (or down the alley). It was when he was working at the Mayan that Anton had a brief affair with Marilyn Monroe, who blended elements of vulnerability and sexuality to her benefit. In September, 1949, Anton LaVey enrolled in San Francisco City College as a criminology major. Since child- hood, LaVey had been drawn to horror novels, to the occult, aberrant psychology, to the abnormalities of mind, body and spirit. Criminology seemed an obvious expression of those interests. During his studies at City College, he came across a concept of criminal profiling that was developed by Cesare Lombroso in the late 1800s. Though discredited now, Lombroso claimed he had identified certain facial features that could denote a specific criminal type. He collected hundreds of early photographs of criminals, correlating facial elements to the crimes he or she had committed. This intriguing theory led LaVey to the works of W.H. Sheldon and E. Kretschmer (cited in The Sa- tanic Witch bibliography) who also had written books linking physique and character traits. This merged neatly with the skills he had already learned in the carny Mitt Camp, and what he was discovering on his own through his keen observation. While he was taking classes, Anton was earning money as a musician in burlesque houses and night spots around the Bay Area, and he expanded his resume to include photography. From boyhood, Anton had been inter- ested in how emotions are influenced by visual elements in art and architecture, and he’d been drawing sexy girls since he could hold a pencil. Photography was an easy way to play with angles and shadows, and document inter- esting architecture he came across. LaVey was already taking Weegee-like human interest shots of people at the beach and around the city. Through contacts in the burlesque theaters, he got a job taking strip photos of girls which were then bundled into small packets of six or seven pocket-sized black-and-whites and sold as stag show novelties. The photos weren’t of strippers, but snaps of respectable-looking women fully clothed, in the moun- tains or in their apartments or at the beach, who, through the series of photos, would be shown taking off their blouses and skirts and finally posed nearly nude. Again, the compulsion toward prurience was becoming more and more obvious to LaVey. A formula took shape in his mind which he eventually refined into the “Law of the Forbidden.” When the viewer is seeing something that is absolutely not supposed to be seen, it becomes daring, nasty and therefore irresistible. The law was further rein- forced when LaVey started taking photographs for the San Francisco Police Department. He was faced with the worst of human tragedy on a daily basis, racing across town to take pictures of murder scenes, suicides, auto acci- dents, explosions—and there were always people gathered and staring, frozen at the sight of so much blood and so shocking a scene. Forbidden, and therefore irresistible. LaVey’s chums on the force who knew of his predisposition toward the strange began assigning him to the “800” cases—complaints of ghosts, UFO sightings, unearthly moans, possession-reports no one else wanted to handle because they were weird or spooky. Anton became one of the first psychic investigators in the country and soon had an enthusiastic clientele as a ghostbuster. He became qualified as a hypnotist, counseling people who wanted to lose weight, quit smoking or vanquish some embarrassing fetish. Eventually, clients began asking An- ton’s advice on how to make simple charms or cast spells for love, health or vengeance. Surely someone who knew so much about the spirit world would be able to help them get their boyfriends back, or eliminate a profes- sional rival. And so he did. By 1956, Anton LaVey had gathered quite an eclectic social group—some of his old croonies of his circus and carnival days, some of his music and police force connections, and a growing number of his new clients and fel- low occult enthusiasts. His young wife Carole and three-year-old daughter, Karla (and black leopard, Zoltan) moved into an enchanting Victorian not far from the Golden Gate Bridge that better suited LaVey’s character and purpose. They began giving elaborate costume parties, attracting wealthy San Francisco eccentrics and literary iconoclasts. Though LaVey was still playing theatre organ and pipe organ at various city functions and nightclubs, more and more of his energy was going toward researching the borderland sciences and the supernatural. After a few years (and a change of mates), LaVey began giving weekly lectures on cannibalism, vampires, torture imple- ments and methods, freaks and monsters, sex theories and aphrodisiacs, ESP, werewolves, haunted houses and homunculi. Anton also developed “Witches’ Workshops,” which concentrated on the skills of applied magic, en- chantment, love potions, fortune telling, pulling together for the first time the laws of attraction and the power of prurience that had evolved over the course of his life. Those workshops would eventually grow into this book…

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