The Song of a Satanist

September 18, 2009

atu 0 - physis

In an important sense, most of my life represents genuine Satanism in action – a going to extremes, a learning from the experiences of those extremes, and a doing of dark, dangerous and sometimes “illegal” deeds.

This life stands in stark contrast to those of the pseudo-Satanists, some of whom have acquired a notoriety and a ‘fame’. I have – as a Satanist should – been intoxicated by the essence of life itself – by that which inspires, which causes creativity, self-absorption and genius of all great artists be they musicians, writers, warriors, explorers or whatever. I have dared to dream and to defy – and have dared to try and make my dreams and inspiration a reality. I have used my life for some purpose – striven toward goals with a passion that overcomes all obstacles. I have known great love – physical, intellectual, and of the soul, the essence of existence. I have also known the opposite – the sadness that awaits all who venture into the dark starkness of the Abyss within and without. And thus the synthesis of these and other things which is the prehension of wisdom.

This living has been an ecstatic affirmation of existence – a self-surmounting. The goals striven for were for the most part irrelevant: what was important was the striving for something with a passion. For in such striving, in the action in the world so entailed in the striving, there was an intensity which captures the immortal and which re-presents the spirit of Satanism: that heroic defiance which is the essence of all conscious evolution and thus civilization itself.

Such exultation is dangerous. By its nature it is individual. It is anathema to those forms and structures which suck vitality and which by their very existence, level individuals down and break or try to break their spirit. It is Heresy. It is testing – some become possessed; some perish; some are broken in spirit and descend to the mediocrity of the majority; some are caught in the snares left by those who adhere to those things which suck vitality (such as religion and ‘law’ and ethics). But some few survive and prosper and thus inspire others to venture out where no one has dared to go before. And of those few who survive, there are some who can express in words or other mediums (like music) what they have felt, and experienced and learnt – in a way which is easily understood. These few are the really dangerous ones…

It amuses me – and has amused me – when I come in contact with modern, self-professed ‘Satanists’, be such people a part of some ‘Temple’ or ‘Church’ or ‘cult’, or be they working on their own. With a few notable exceptions, these people are ridiculous – for them, Satanism is an intellectual philosophy, a collection of rituals, and/or an anarchic attitude. For them, it is an object of study, and involves meetings, discussions. For them, it is communal, and involves ‘ethics’ and/or a religious approach and attitude. For them, it is a glorification of their ego and a wallowing in the pleasures and wealth this existence can offer: an excuse for self-indulgence and lack of self-discipline.

In reality, Satanism is an attitude to living – and an attitude foreign to these mostly urbanized people who profess to be Satanists. Satanism means living one’s life in a cetain way – achieving things, in the real world by one’s own efforts and because one is exulting in existence itself consciously. That is, one’s life is intentional – a striving toward a higher existence by practical deeds, by overcoming challenges which take evolution to new realms. A Satanist strives to change themselves – and then the world itself. They desire glory, fame – to be significant. They are not content, and even when a goal is achieved, there is a need to find and strive toward another goal, another way of living. There are always new experiences awaiting – new levels of achievement. A genuine Satanist needs action – they need challenges, because they possess within themselves the ‘fire of Satan’, that vitality which is the quintessence of living. This vitality shows in their eyes, their character – it is evident in their deeds.

Fundamentally, one becomes a Satanist by acting like one – by doing Satanic deeds. A Satanist of some experience would say one or more of these things: “I have experienced combat; I have killed; watched comrades die. I have loved – and hated. I have discovered something for the first time. I have been alone for months, bereft of most things, and thus come to know myself. I have faced my own imminent death, not once, but many times. I have achieved things with my body I thought not possible. I have exulted in overcoming physical, intellectual and psychic challenges. I know the passion that motivated Beethoven, Van Gogh, Nietzsche, and I know the feelings and greatness of Caeser, Adolf Hitler and Alexander the Great… I have heard the music of the galaxy and the stars and planets within it. I have been in a Prison cell and known the meaning of freedom. I have culled human dross. I have done criminal deeds – to learn and defy.”

Of course, these things are only examples – there are many more. What is important is that they express real experiences of a dangerous or learning kind: they breed character; they test. They are selective. They are the type of deeds done by individuals with with spirit – the type of understanding such an individual possesses, if only intuitively at first.

A Satanist will live life on the edge – will take up a profession which allows him or her to excel in deeds of action or creativity or exploration, or all of these. They will become experts in their chosen fields – and these fields by their nature will require persons of character and inner strength who prefer to work alone. Fields like assassination; Special Forces; Political manipulation… And then, having achieved, they will move on – to new ways and deeds. Or perchance they will die, defiant to the end.

Whatever, their quality of living will far surpass that of the weak majority. Their experience of both the dark and the light will be deeper, more extensive, and thus will they possess greater insight, a greater understanding, a real depth of character. In contrast, the self-professed ‘Satanists’ will be shallow – all talk, with little or no real experience of living on the edge. They shy away from real self-effort, from real self-overcoming, and build fantasy worlds in which they find comfort. They need the company of others, as they need their ego to be massaged by what they regard as their ‘Satanic peers’. They talk an awful lot with others about Satanism, and probably, having learnt a lot of ‘theory’ from books and various organizations, write their own ‘Satanic’ rituals which they perform with the glee of the necrophilac.

Some of these denizens of pseudo-Satanic organizations and cults will indulge in anarchic behaviour to impress themselves and others. But by so doing they reveal a lack of character – for a genuine Satanist possesses nobility and a self-discipline that others seldom understand. Imitation Satanists make excuses – and devise theories to explain their lack of Satanic deeds in the real world. They have seldom if ever changed themselves to something greater than what they were at Initiation, and they most certainly have not changed the world in any way, significant or insignificant.  They have achieved no glory – discovered nothing new; not extended the frontiers of understanding by even one micron. Instead, they wallow in obscure doctrines and consume the drug of self-delusion. To be brief, they have not composed a Satanic song which illustrates their life. They labour, but in vain – Poeta nascitur, non fit.

Most Satanists cannot publish an autobiography, or even have a biography which relates their life in detail while they still live, for the simple reason that it would probably render them liable to prosecution by those asinine guardians of even more stupid system of ‘Law’ (plus the fact that most wish to continue their sinister esoteric work in secret, to aid the sinister dialectic). If this threat does not exist, then their life has not been Satanic enough. And, moreover, that life is never completed until causal death – something written at a certain age, should be out of date within few years. If it was not, then again the full Satanic promise of one’s existence has not been fulfilled. The time for the publication of such writings is after the causal death of its subject – although an expurgated version may serve a purpose, for some replete with experiences who wish to express the essence and inspire others to follow and then surpass them.

In my own case, I have written a brief a brief recollection of some of the experiences of my Satanic life, for posthumous publication. But even in that MS, there were many things not recalled, perchance the MS falls into the wrong hands before the right time. Such a recalling – of dark and occasionally ecstatic deeds, most of them “illegal” and all of them “heretical” in this purblind society – will have to await my twilight years and a recounting of them to a trusted Satanic comrade. And even though the MS was written only two years ago, it is already out of date…

And of that living, it is the essence which is important, not especially the details. From that living, I have distilled the quintessence into words which cannot be mis-understood – devising a method by which others may obtain that elixir. I have constructed a guide to the goal, drawn a map and explained the goal in detail, because I have been there. I explored, and discovered. Now others can benefit from the lessons learnt from such a life. Non generant aquilae columbas.

Meanwhile, I anticipate the lies, rumours and distortions will continue, based on jealousy. The small and weak of character have always sought to drag those who are outstanding down to their own level of mediocrity – at least in the eyes of others.

Stephen Brown, ONA, 103 yf

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Satanism and Satanic Influence

September 18, 2009

ona131

It is a fact – seldomly understood and appreciated – that most individuals follow the creative lead of a few. It is also true that some of this majority absorb the creativity of others and bring it forth again – sometimes slightly altered, to claim as their own, and that this whole majority needs the stimulus of new forms, ideas, and ways, born via a creative genius or two – to vitalize them and begin the process of internal and external change.

The recent history of Satanism gives evidence for this. Various types of Satanism have emerged over the centuries, as have various exponents of it. Historically, Satanism is often taken to be – by those unacquainted with the Left-Hand Path – as Diabolism; that is, the invokation of the Devil and the making of a pact with Him. This evidenced in the medieval Grimoires and in those who were accused of such things. Later, various individuals were regarded as ‘Satanic’ and as teaching a form of Satanism, the most familiar being Crowley. Still later, various organizations emerged, each claiming to be Satanic and each teaching what they regarded as authentic Satanism. The most significant of these are the Church of Satan (Anton LaVey), the Temple of Set (Michael Acquino) and the Order of Nine Angles.

Diabolism

Central to all forms is fear – of the powers, entities invoked. Hence the use of various forms of protection such as ‘circles’. The ‘pact’, so familiar from the grimoires and accounts of Diabolism, was one between a master (the Devil) and a servant (the sorcerer). Implicit in all forms of Grimoire-type Satanism, is the belief (deriving from the Nazarene religion) of Satan as a fallen angel ultimately ruled over by ‘God’- there is always the possibility of being ’saved’. The archetypical Diabolist was a lapsed or practicing Nazarene, whose conjugations brought excitement and a sense of the ‘forbidden’.

Crowleyism

While ‘Thelema’, as a doctrine and belief, is regarded as many non-Occultists as ‘Satanic’, there is very little real Satanism in it, or indeed in Crowley’s own life and works. The work of Crowley is, in many ways, a continuation of the Eastern esoteric groups groups and societies active before and during his own time-a type of Westernized Tantra, heavily imbued with qabalism. The archetypical follower of Crowley is someone versed in Occult doctrines and mysticism, who seeks through sex and other rites certain states of consciousness, and who is oriented toward a belief in Thelema as a new faith/creed.

Church of Satan

The church achieved a high media profile due to the showmanship of LaVey. He expounded a philosophy of unenlightened egotism and self-interest, together with a belief in carnality. The rituals were in the tradition of the grimoires and imbued with qabalistic symbolism/notions (including some deriving from Crowley). Further, the Devil was dispensed with as an external power – making the LaVey type of Satanism more of a practical belief system than a dangerous (in Occult terms) undertaking.

Temple of Set

The Temple of Set was and is, essentially, an intellectual development of the Church of Satan. To the original was added an intellectual infrastructure (deriving in part from various mythologies and traditions) and an organizational structure with the aim of making Satanism a ‘new’ religion, acceptable to a significant number of individuals. Both the Church of Satan and the Temple of Set (The latter more so than the former) insist upon belief in their own version of Satanism – and expect the adherent/member to accept/conform. There is thus a fostering of dependence by the individual upon the group (and in particular, the leader[s] and Master).

Order of Nine Angles

The Order first emerged into public view in the early 1980’s (eh), and basically taught that Satanism was a means to attain self and Occult insight and abilities, and that this could only be done on an individual basis via direct, personal experience.

The archetypical CoS member was a black-robed figure who played a ‘role’, and who placed ego-fulfillment and pleasure before everything. LaVey was accepted as a ‘Master’ and an authority to be revered – and a personality cult developed. The archetypical ToS member is someone who has read a lot of Occult literature, who engages in discussions with others about their beliefs and practices, and who like the charisma and appeal of being a ‘Satanist’. Often they dress for the part – and need a group identity, a sense of ‘belonging’. They also accept Temple authority and are content to let an organization confer advancement upon them (in the form of titles and positions).

The archetypical ONA member is the lone sorcerer/sorceress struggling – via practical (and sometimes dark) experiences toward self-attainment, guided by the teachings of the Order, and by occasional meeting who has gone that way before.

Each of the above manifestations will be considered in turn. But what, then, is Satanism?  By what criteria can such a manifestation be judged? First, let us consider what Satanism is not. It is not an acceptance of conventional morality or ways of living; it is not a belief, or a faith which causes a rejection of the the reality (and harshness) of life; it is not a refuge for the failures, the cowards and the weak. Satanism is about pride, an acceptance of individual worth. It is about defiance – challenging the accepted, seeking to know the unknown and seeking to discover, to explore and conquer: a refusal to bow down or give in. It is about excellence – of going beyond what is, in personal terms; of achieving a greater awareness and understanding than the majority. It is a desire to experience the limits of living, to strive for thegods…

Diabolists are insipid, rather pathetic – a historical curiousity only: a footnote in the psycho-pathology of the Nazarene religion. Crowley was a rather under-developed egotist lacking the character to develop real self-insight. He could and did manipulate others, and did possess some Occult powers (intuitively) and some understanding of the Art of Magick. His followers are trapped by the flaws of his system – chief among which, are the self-stupefaction and self-satisfaction (and tus the illusion of development), rather than real self-insight and thus Occult abilities.

CoS members (and to a lesser extent those of the ToS) accept a sanitized Satanism – a ’safe Satanism’, where the Darkness is said to be only within, where it cannot threaten them. They also are stuck on the bottom rung of Occult understanding – seeing nothing beyond the confines of the ego and the carnal. The ToS claims to go further, but there is little or no practical experience of evil, of the Sinister, of those Dark Forces which are part of the Cosmos – there is instead an an inteelectualizing. There is also no going to extremes in living, no ordeals which challenge (and make) character no quest for personal excellence. Instead, there is the security of an organization, the acceptance of Temple authority and mandates. In brief, the fostering of a type of mental servitude – in belief and in practice. All these are contrary to what Satanism is.

Only the ONA understands and practices Satanism as it is. insisting that Satanism is about individual self-development in both real and Occult worlds, and that this can only be achieved by long, hard dangerous and toilsome experience. Furthermore, the ONA has exhibited a creativity and an understanding which makes all other manifestations pale into insignificance. Thus, it is not surprising that it has been so influential over the past few years.

This influence has, however, seldom been acknowledged – other groups and individuals often borrowing the teachings, methods and ideas and claiming them as their own, this ‘borrowing’ not being confined to ‘Satanism’ or LHP groups in general. This is both natural and necessary – giventhe sterility of creativity which exists and has existed in such groups, and given the nature of the human species in general, and the Satanic in particular.

The chief contributions of the ONA, toward an understanding of Satanism in particular, and the Occult in general, may be described:

1.  Satanism and LHP as a means to individual development, leading to Adeptship and beyond – via practical experience and ordeals (qv.  the grade rituals).

2. The emphasis on developing both the mental and physical character of the individual.

3. A greater understanding of Magickal (and Occult) forces – and thus their nature – via the development of the concepts of causal and acausal, and an abstract system to represent this, enabling conscious apprehension (as opposed to belief and superstition).

4. The re-structuring of magickal symbols and forms in archetypical terms – in particular the Septenary Tree of Wyrd and the Deofel Quintet (the latter explicating the archetypical, particularly in the ‘real world’ from the viewpoint of the Sinister Novice).

5. The creation of a Sinister Tarot whose images are Sinister, and thus imbued with Satanic energy.

6. Revealing and significantly extending Aeonic Magick – enabling any individual to undertake such works.

7. The emphasis on an individual Initiate working alone and achieving practical goals – without accepting in a religious way a higher authority – and making this achievable by all via the publication of practical guides to all aspects of Satanism (Naos, Codex Saerus, Sacraentum Sinistrum, Thernn, etc.).

8. Bringing an awareness of the Dark Gods – of the Sinister energies/forces which exist and which have been symbolized by ‘Satan’/the Devil…

9. An emphasis of the personal qualities – the character  – of a Satanist, enshrined in the concepts of Excellence, Honour, and the motto “die, rather than submit to anyone or anything”.

10.  A re-affirmation of the positive, life-enhancing nature of Satanism as opposed to the stereotypical image of obsession with with death and decay – a movingaway from the image/role of the Satanist as a showman-type ‘Devil’/Mephisto figure obsessed with with carnality and pandering to his or her own weaknesses, and seeking media attention, toward the secretly-working lone sorcerer/sorceress concerned with their own development and works of esoteric Sinister Magick…

A perusal of literature, statements and other such causal forms by other groups and individuals, since the manifestation of the ONA, will show the extent of its influence – of how, in a subtle way, such individuals and groups have been changed by a Sinister organization. Such changes, and such influence, will grow, although it may well go unnoticed by all save the few genuine Adepts.