A sect unto myself

In May and June this year, I released five posts concerning the subject of Satanism, some of which might have touched on its sister philosophy Luciferianism to a lesser extent, in response to a personal schism. I wanted to take the time to explore the original essence of Satanism and its chief archetype(s), as well as the modern zeitgeist of Satanism, releasing detailed and often quite hefty posts on the subject, all in an attempt to rediscover and redefine my place here. After some thought, I think I’ve got an answer to that from which everything else about my spiritual system and path can continue.

The title of this post is lifted from a phrase attributed to Thomas Jefferson, more specifically his letter to a man named Ezra Stiles in which he told him “I am a sect by myself, as far as I know” to explain how he affiliates himself religiously. Although Thomas Jefferson was a rationalist and skeptical of religion, he personally sympathized with the philosophy of the Christianity and the teachings of Jesus. He viewed Christianity, in the familiarly religious or theistic sense, as a perversion of what he must’ve thought was the original teachings of Jesus. He describes the result of this perversion as “the structure of a system of fancy absolutely incomprehensible, and without any foundation in his genuine words”. In this sense he could have been termed a Christian rationalist or something to that effect. Although I suspect he observed some form of dogma, his way of thinking wasn’t bound by the limits of dogma, or at least not obviously so. In fact he was so unbound by Christian religious dogma, that he went so far as to write his own edition of the Bible, which is divested of superstition, supernatural phenomenon and mysticism, save for some exceptions, leaving only a vision of the teachings of Jesus influenced by a naturalist and rationalist worldview. In a way, he made his own doctrine, or more or less his own adaptation of a belief system he either considered himself a part of or sympathized with

I think I see in myself a similar approach. When I wrote the five posts about Satanism on May and June, there was a particular goal I had in mind: to assert the core essence of Satanism, to defend this essence from the threat of philosophical subversion by, ironically, those who claim to espouse Satanic philosophy – namely the likes of the Satanic Temple. After I wrote the fifth post, concerning my own issues, I got two responses from fellow Satanists that I believe gave me some interesting answers. I got reminded of the possible dangers of dogmatism that I might encounter in my pursuit of a Satanic essence , particularly because, while I don’t consider myself a complete LaVeyan Satanist, my conception of the essence of Satanism was and is strongly aligned with the teachings of Anton LaVey. Now the reason for this is pretty much because the evidence regarding the origins of Satanic philosophy points towards Anton LaVey, with no evidence of any actual self-identified formal Satanism prior to 1966, but strict adherence to LaVey can be a dogmatism in its own right. The Church of Satan was an organization that was guided solely by LaVey’s will, or whim, until his death, and now it remains as a shadow of its former self.  It holds true to at least some of LaVey’s original philosophy, even after having given up some of its essential characteristics years ago, but at the cost of embracing a kind of strict fundamentalism which insists that if you are a Satanist and you aren’t a LaVeyan Satanist or a Church of Satan member, you aren’t a Satanist plain and simple.

Anyways, the solutions offered by my fellow Satanists tend to represent much the opposite: a dynamic, intelligent approach to morality for whenever one is concerned with morals, a flexible, evolutionary approach to principles and dogma – with a keen eye for the original ideals and principles of course. With some optimism and an eye for self-actualization included along for the ride. That to me seems not just healthy, but a good pathway towards an ideal individualism. In a way, is this not the purest, atomic essence of Satanism? The pursuit of individualism?

To that end, to truly embody the original, unadulterated Satanic philosophy, and meet the challenges, inquiries and schisms I have considered and will probably continue to meet in the future, the answer is to be the sect unto myself. To practice a Satanism guided not just by the ideals that LaVey would have championed, by everything else I value, my other spiritual and moral goals.

In practice, as a clarification to those who may have been wondering, the belief system I follow is essentially Satanism, but I intend on taking a Luciferian approach to it, couched in a humanistic framework, influenced also by a number of other ideas – historical tradition, Greek philosophy, rationalism, aspects of Western paganism, Taoism, aspects of other Eastern traditions (ie Hinduism, Buddhism etc), perhaps chaos magick, pepperings of Setianism, some influence of Randian Objectivism, and some personal ethical inclinations I guess. Part of me’s even tempted to look into Thelemite ideas, even though I personally dismissed it in previous years for being basically an RHP philosophy. Here, practice of Satanism through pure individualism, and finding things that work, can assure the survival of my Satanism for years to come, hopefully leaving me much stronger in the face of schism. Hopefully I won’t be as much of an overthinker by then.

Orc – William Blake

Oh, and just a few notes before I conclude:

  • I’ll still have some posts dealing with Luciferianism, particularly at least one aspect of personal divergence and a post where I finally deal with the subject of deific masks.
  • I have learned that theistic Satanists have taken to claiming the term “Spiritual Satanist” in reference to their own beliefs systems, possibly in an attempt to divorce it from its previous attachment to Joy of Satan. Perhaps I may write about my own thoughts on this eventually.
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2 responses to “A sect unto myself

  1. Very interesting, and I think consistent. If you are going to look at Thelema, see if you can take a look at Kenneth Grant and the “Typhonian” tradition within it. Grant’s books tend to be either out of print and/or very expensive, but if you can look for his stuff you’ll find an interpretation of Thelema that explicitly sees itself as “Left Hand Path”, and it will give you a sense of some of the occult roots that pre-date LaVey. Thelema in all it’s forms has an implicit primary valuation of the individual, and the goal of realisation of genius and the personal daemon in a sense, and unless it has been sanitised, there is a clear antinomian strain within it, especially anti-Christian, as well as a moral orientation that comes close to a kind of “lex talionis”, a valuation of strength, and an idea of “virtue” that is based upon passion, life, authenticity, faithfulness to inner truth and essential nature. There is also a considerable place for Set within it, though it might not be obvious at first sight on the surface.

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