In the foreword of Karl Marx’s Difference Between the Democritean and Epicurean Philosophy of Nature, there is noticeable attention paid to the myth of Prometheus, which he seems to viewas the champion and affirmation of the virtue of philosophy. He makes reference tothe philosopher Epicurus as echoing the cry of philosophy against its adversaries through the following quotation from his letter to Menoeceus:
“Not the man who denies the gods worshipped by the multitude, but he who affirms of the gods what the multitude believes about them, is truly impious.”
Now it is worth noting that, in the actual letter, the context of that statement is negative. Epicurus considered the affirmation to be a literal blasphemy, because in his words “the utterances of the multitude about the gods are not true preconceptions but false assumptions”.
There is a version of that quote that reads a little differently, found in Karl Marx’s Social and Political Thought: Critical Assessments by Robert Jessop, as well as Activity in Marx’s Philosophy by Norman D. Livergood, and it reads like this:
“The blasphemous is not he who scorns the gods of the masses, but he who adheres to the idea that the masses create the gods.”
And truly this would be blasphemy indeed for the classically religious person. After all, this brings the level of the gods, God, and divinity in general down to the domain of Man, and in so doing binds them to the earthly realm, to worldliness. This would be impermissible for most religious/spiritual systems. But, it is in part that quality that makes such an idea truly revolutionary in the context of the ancient world, and perhaps still so in the modern day.
It is also from the foreword of Difference Between the Democritean and Epicurean Philosophy of Nature that we derive a very peculiar quote, one that I find should appeal to those who seek to uphold the Promethean ideal:
“Prometheus is the most eminent saint and martyr in the philosophical calendar.”
In Marx’s canon, Prometheus is the mythological and heroic champion of philosophy, and through whom philosophy rebukes the clemency of the gods in his response to Hermes:
Be sure of this, I would not change my state
Of evil fortune for your servitude.
Better to be the servant of this rock
Than to be faithful boy to Father Zeus.
This quotation is in many ways the ancestor of that famous speech given by Satan in Paradise Lost, in which he proclaims, rightfully, that it is better to reign in Hell than serve in Heaven. When Hermes, a servant of Zeus, approaches Prometheus, he attempts to scare Prometheus into telling him what he knows about the eventual destroyer of Zeus, as this is one condition for Zeus to release him from his bondage to the Caucasus. Prometheus refuses to comply, and asserts that he would prefer to remain in his state of punishment and suffering then to serve as the lackey of the gods. This is how one can make sense of the Promethean interpretation of the character of Satan in Paradise Lost, assuming of course that John Milton was familiar with the story of Prometheus.
For Marx to cite him as the foremost saint of the philosophical calendar suggests that the spirit of Prometheus is very much intended to manifest in much of his worldview, and for him at least the practice of philosophy. Or, more pertinently, that the emancipatory spirit of Prometheus reminded Marx of his own overriding ideal of collective emancipation (Prometheus being the emancipator of humanity by stealing the fires of knowledge, with Marx’s .
Now, in Jessop’s book, We get an interesting analysis of the way Marx addressed the Promethean themes invoked in the foreword of Difference Between the Democritean and Epicurean Philosophy of Nature. First we address the analysis of the quotation of Epicurus.
“True blasphemy is not contempt for the gods but advocacy of the idea that the gods are human creations, detached ideas, become independent in the mind. Philosophy or secular self-consciousness, in other words, does not reject ‘gods’, a metaphor for ideas, but sees them as reflections of man’s own self-consciousness; i.e. gods, like ideas, are products of human self-consciousness and not the absolutes of theology.”
Theistic religions, from pre-Christian religions to Christianity to Islam to Hinduism, have traditionally held their gods in absolute, being tangible beings with tangible power, through the tremendous power they were held to have over natural and spiritual forces that directly affect the survival of humans. Framed this way, however, the gods are presented as the emanations of human consciousness, from there perhaps dependent upon it. Perhaps this is not too far away from the way that the naturalists of old viewed the gods, such as Prodicus of Ceos who regarded the gods as reflections of the natural forces that provided comfort to mankind, though perhaps it could also be taken in another way.
Continuing from there:
“The point is even more clearly established by Marx when he makes ‘the confession of Prometheus: “In simple words, I hate the pack of gods”‘, into philosophy’s own self-declaration; i.e, there will be no gods other than profane ‘human self-consciousness’. The same point is made in a footnote to the Appendix of his dissertation, where he presents the ontological proof of the existence of god as being in fact a proof of the ‘existence of essential human self-consciousness’. If the ontological proof states that the concept of a thing begs a corresponding reality, then, ‘which being’ Marx asks ‘is immediate when made the subject of thought?’. The answer he asserts is ‘self-consciousness’ – not the concept of self-consciousness but real, existing self-consciousness, the immediate source of all concepts, and the subject matter of the thesis.”
To say that there will be no gods other than human self-consciousness ties in rather nicely with the statement that it is the masses that create the gods, that they are the products of consciousness. For in much the same way, to declare human self-consciousness as the realm of the divine brings the divine into the world realm and through which, crucially, into the domain of Man.
This ethos permeates what Jessop identifies much further on:
The Foreword ends with the statement: “Prometheus is the most eminent saint and martyr in the philosophical calendar.”. In other words, philosophy, as human self-consciousness, finds its symbol in Prometheus, who brought the secret of fire to man from the gods so that man might develop his own arts and remove himself from subordination to the gods. Like Prometheus, philosophy must end the separation of the sacred from the secular, it must bring ideas down from the heavens and make them the content of real human consciousness.
It is from here that I get to my main point. The true ideal at the heart of the Promethean (and from there Luciferian) archetype is the idea of the abolition of the separation between Man and the divine, from there emancipating the whole of mankind.
In this sense, the real problem with Christianity is that it never in its thousand year plus reign truly achieved the abolition of that separation between Man and God. How could it, with its embrace of the rigid hierarchy of the great chain of being? Though I suppose it does not help things that the ideal of Christianity . There’s a profound sense of cuckoldery within the Christian religion. In Jesus you have a potentially emancipatory figure, potentially even the means by which God becomes accessible and tangible to mankind (whereas, in Judaism, he could only ever be so close, indeed his very being blinds and burns whose who lay sight upon it), and even then Jesus’ salvation can only really be a thing within the very same hierarchy within which, in Judaism, God is ever so inaccessible. Indeed, despite Jesus’ best efforts, the Christian conceptions of hierarchy served only to further or sustain Man’s partition with the divine. Not to mention, have we not forgotten when Jesus said “think not that I am come to destroy the law or the prophets”, referring to the Judaic law of the Old Testament, “I have not come to destroy, but to fulfill”, very clearly stating that, as much as he may have established the bridge between the divine and man, he still upholds Judaic law, and from there the spirit of the hierarchy of the intangible and the tyrannical authority of the Abrahamic Logos, and very much to the letter as he says “not a single jot, not a stroke of a pen, will disappear from the Law until everything is accomplished”.
The Luciferian, therefore, seeks to emancipate Man in a way that Christianity could not. His goal is to work towards ending the separation between the divine and Man, to liberate the soul from ignorance and bondage, and to generate freedom for all sentient beings. In so doing, the Luciferian rejects the order of the God of Abraham as a condition for Man’s freedom, whereas Jesus sought to uphold it. The Luciferian, in seeking to carry the mission of Prometheus, places the divine in the locus of Man, for man is the object of Luciferian liberation.
As we arrive upon the holiday season, the time of festivity, the great winter mass, perhaps this is a good opportunity for some seemingly random and probably rambling discourse inspired by a rather cryptic quotation I found on a blog devoted to the writings of Carl Jung. The quotation is as follows:
“The first ‘devil’ in Christianity was Lucifer, the ‘light bearer’, ‘the Light of Nature’. It existed before the Light of Logos, the spirit. It is a feminine earthly light analogous to Pan.”
Try as I might, I have been unable to find a source for this quotation outside of Carl Jung Depth Psychology. Yet, strangely, it gives me a few ideas.
For some reason, I think the relation, perhaps even concordance, between Luciferianism and paganism. Perhaps I get much of this feeling from Michael W. Ford’s Magick of the Ancient Gods, for my money a good treatise on the idea of chthonic paganism, but maybe it will make sense once I explain it.
The logoic (that is, of the Logos) hierarchy of Christianity upholds the servants and avatars of the word of God in the heavens, while casting its rivals to the domain of the abyss. Thus many of the gods of old found themselves recast as evil demons in Christian lore, some of them forming the amalgamation of Satan himself (Zeus, Dionysus, Pan etc.). You find this in the Bible with many rival gods of Yahweh cast as either false gods or demons, you find it in Christian demonology such as the work of Colin DePlancy in his Dictionnaire Infernal where various pre-Christian gods from different parts of the world form a lot of the demonic rogues gallery, and in Paradise Lost where part of the infernal retinue consists of the gods of Egypt and the Levant. Hence, the gods of old, their creed, and the philosophies of their peoples and civilizations, only ever attained savage, wicked and heretical character precisely because that is what Christian and Jewish doctrine has made of them, or in a sense by the hand of the great Hebraic sky tyrant who fancies himself to be The Great Will.
When we consider the idea of Logos, from Hellenic philosophy right up to Christian philosophy, we come upon the idea of an external force directing the cosmos, bending its shape. This active cosmic principle, seen as the order of the cosmos, as the divine faculty of the demiurge of Platonic thought and in Christian doctrine the Word of God as embodied by his son Jesus, almost seems as a thing separate from Nature, supernatural in this sense that it is above and outside of Nature. Yahweh, Jesus, Allah, the old Demiurge, and perhaps other deities and philosophical conceptions, other iterations of The Great Will, represent this conception of Logos.
In that regard what might our conception of The Light of Nature represent? Perhaps he represents God-In-Nature, or Man-In-Nature, the light accessible to Man, a dweller (and transformer) of nature as Alexander Spirkin might put it. Pagans, both in the ancient world and in modernity, have seen man as a being in nature, partaking in the great spiral of the universe.
Where precisely am I going with this though, and what does it have to do with Christmas?
It is Nature’s Sun, Nature’s God, Nature’s Light, that is the object of pagan devotion. It is the birth, vacation or rebirth of the sun that is the reason for the season for pagans. For the ancient Greeks, this probably meant the travel of Apollo, the son of Zeus and a solar god of the arts, oracles and knowledge, to the mythical land of Hyperborea where spring was eternal. In Rome, December 25th was the birth of the sun god Sol Invictus, and this was celebrated with much gift-giving, light-kindling and merrymaking, including excessive drinking. Indeed, this was the festivity that the early Christians tied to the birth of Jesus, without any basis in the Bible, so that the Romans might accept their religion through popular custom. Some might claim that Mithras, the martial solar deity of the Mithraic mysteries, shares the birth date of Sol Invictus. And this may well have been linked to the whole theme of regeneration, that is the regeneration of the world through the re-emergence of the light of the sun, the regeneration of the cycle of the seasons, and the triumph of the Sun.
In a way the modern Christmas is pretty bifurcated. On the one hand, some of what we know celebrate very clearly derives from the old Roman festivity to some extent, and other aspects of it also coincide with other old winter solstice festivities and themes. On the other, the theme we have imposed upon it for over a thousand years is the birth of Jesus, which is only connected to the old tradition by the opportunistic co-option of the Roman festivities by the early Christians. It is largely from the Christian recasting of the winter solstice, however, that the commercialist mode of Christmas ostensibly springs. We echo the old festivity devoted to Nature’s Light, but in the name of Jesus and hence the Light of Logos. While, of course, the ways of old and their gods are still remember as barbarous idols in the eyes of Jesus.
In that milieu, you have the infernal pantheon, consisting of many of the old gods, and Satan, who shares many characteristics (at least aesthetic anyway) of a selection of the old gods. He occupies the spot that the Christian hierarchy allots him to, the domain into which Christianity has pushed all of its old rivals, all of that which opposed their God, their Logos. To renounce, to displace, to abolish, to truly transcend that order is to change that position. It is to return those demons, those idols, the princes of darkness, to their place of light, perhaps make the darkness conscious in a Jungian sense, to raise the fallen host from the abyss to godhood, to reject the false order of Yahweh in favour of the true one, one which spirals as nature does. Though, it must be said, there has always been chthonic force to the paganism of old. But, it was not in exile from the divine like it would be in Christianity. Instead, it was but the shadow of the divine, one aspect of it, the underworldly light of nature. Raise the Beast up to the heavens and perhaps he will no longer be beast, but just as much divine as any other god. Or, perhaps, as much a part of the web of archetypes, of deific masks, as the like of Apollo. And picture, as I have demonstrated in the past, the gods rebuked to the realm of the fallen – Ba’al, Astarte, Melqart, Pan, Tammuz, Ishtar, Amun/Ammon, and many more. In the hierarchy imposed upon them by Christianity, they are demons. Removed of that, they are the gods they once were. In this way I make sense of what may be called a holy “mission” in life: to bring forth the light of nature, where the Luciferian, Promethean light is accessible. For it is not in the logoic planes that the Christian mystics and their modern wannabes think enlightenment takes place, but in the cosmos, the material universe, the earth, where Man can meet with any sense of gnosis and knowledge, and attain the wisdom that is in the primary key to the freedom that would allow one to direct one’s own destiny and liberate your fellow man.
I hope I haven’t I seemed to out of it in writing this post, it really was simply a rambling that I wanted to do, and based on an admittedly mysterious and perhaps dubious quotation, but one that, somehow, helps me make sense of part of my worldview, and this slowly emerging “renaissance” (I say that as though I was ever truly able to part with if it as thought before) of pagan thought in conjunction with my own philosophical Luciferianism. On that note, Happy Yule, Merry Christmas, Io Saturnalia, praise to the blessings of the Jolfadr and long live the golden age of Saturn. I hope that, in keeping with the old Roman way, you enjoy the season with at least some drunkenness as I intend to do.
OK, so I think at this point I should lay out what to expect going forward for the blog regarding the Deconstructing Duality series of posts.
The series will consist of the following parts:
Collectivism and individualism – What it says on the tin: the aim is to deconstruct the false dichotomy of collectivism vs individualism for the misleading and absurd framework that it actually is, and establish the framework of a dialectic between the individual and society within which Man, being a social species, operates in.
The liberty-authority dialectic – Drawing largely from The Principle of Federation written by Pierre-Joseph Proudhon, we’ll examine liberty and authority as interdependent concepts that cannot be separated, not least because their existence is presupposed by social arrangement. This will probably end up expanding on the previous theme to some extent.
The matter-spirit dialectic – In criticism of idealism and technical materialism, drawing in part from The System of Correlation of Man and His Environment, . Will probably also serve to neutralize the nature-nurture debate and the question of human nature.
The dialectic of “free” will – Essentially a thought experiment regarding the nature of choice and agency within a largely deterministic environmental framework, how will exists only within a sphere of stimuli in which choice can be made to begin with, and how it doesn’t matter whether really you have proper free will or not.
Gods and demons, light and darkness – Through a Tantric Buddhist understanding of the deities, the pro-Christian metaphysical moral ambiguity of the gods and spirits, and a framework of the dialectical unity of the psyche of Man in a manner consistent with Luciferian ontology, we shall fuck with the conception of gods and demons.
I’d also like to use this opportunity to make a few other announcements regarding the blog.
First, I intend to, instead of having the pages dedicated to Deific Masks, have pages serving as short articles, each ideally about 1,000 words maximum, that serve to introduce people to Luciferianism, at least from my perspective. The parent page for this would be titled What Is Luciferianism?, which serves to explain what I see as the crux of Luciferianism and what makes it stand apart from other belief systems that it stands adjacent to, such as Satanism and paganism. Stemming from this will be the following sub-pages:
The Morning Star – This page will be dedicated to the archetype of the Morning Star, which is at the heart of Luciferian philosophy in all of its forms and interpretations in the same sense that Satan is the archetype at the heart of all forms and interpretations of Satanism.
Dialectical Unity – This page will be dedicated to theme of the inherent unity and interdependence of classically perceived opposites, as, I’m sure you know, is personified in the famous occult symbol of the Baphomet.
Praxis – This page will explain the concept of Praxis as a creative force and its relation to Luciferianism. While I did do a post on the same subject, it not necessarily its own focused idea, rather part of a series of ideas connected within a stream of consciousness. This time it will be.
Deific Masks – Drawing from the theory of Michael W. Ford, this will be a short discussion on what the term Deific Mask refers to as is utilized within Luciferian circles.
Will – Discussing the Luciferian conception of will, or the True Will, as adjacent to the concept of the Daemon or the Holy Guardian Angel.
Scientific Illuminism – This article will be a discussion of the concept of Scientific Illuminism, originally the name of an epistemological framework for occultism proposed by Aleister Crowley, and its utility as a practical ontology for Luciferian practice.
Liberation, Illumination, and Apotheosis – This article will discuss the eponymous process of Luciferianism, echoing the Greater Church of Lucifer/Assembly of Light Bearers, its continual role for the Luciferian, and what it means.
The Black Flame (or The Luciferian Fire) – This article will discuss what most Luciferians dub The Black Flame, the key conception of divine consciousness, the spark of potential within humans.
Once these pages are completed, the previously occupying pages will be removed and then republished as separate Mythological Spotlight posts, possibly with some updates in the actual content. In that event, the pages will be published one week apart from each other, so as not to barrage the reader with some sort of content bukkake.
I am still elaborating on designs for a new logo as well, truth be known I haven’t really settled on a singular design ethos for the logo. I will say though that I am considering going with a bit of a Hellenic design for a new logo, to match my increasing desire to inject Hellenic influence into what I think and do overall. I hope to get it done within at least a month or two providing I’m not too busy.
And finally, I think it is worth mentioning how things are going on the material side of things. I am still looking for employment so as to generate a source of income so I can build my life and future projects, and I’m currently going through all kinds of liaisons to get something through. Also I’m supposed to be having a meeting in a few weeks to discuss the future projects in which I intend to bring up these issues so I can work something out smoothly.
That’s about all for now. I hope to deliver on this new content soon enough.
During one of my regular online travels, I encountered a lengthy, fascinating and well-sourced essay entitled The Devil & the Goddess: Meditations on Blood, Serpents & Androgyny, originally written in 1997 by a man who goes by the name Gyrus and can be found within his 2007 book Archaeologies of Consciousness: Essays in Experimental Prehistory. The essay goes into incredible detail concerning the subjects of Satanism, the archetype of Satan, various strains of left hand path occult philosophy, pre-Christian pagan religions, Tantric Hinduism, goddess worship, sexuality, and many other topics, and according to Gyrus originated as an expression of dissatisfaction with the ethos of Social Darwinism he found in Satanism, particularly as expressed by black metal bands in interviews he had read via EsoTerra Magazine. In this essay, I feel I have found some keys towards crafting an identity for Luciferianism, particularly with Gyrus’ critique of Satanism and his dialogue concerning Taoism. What you are about to read is not, I must stress, a response to the essay itself, nor ultimately an appraisal of it as a standalone text, but rather a commentary on key ideas presented within it as it relates to the “real” subject: namely, the Luciferianism I seek to craft and embody.
There is one thing to bear in mind, of course, with his critique of Satanism. When dealing with Satanism, it is ultimately based on the LaVeyan doctrine of Satanism, as originally outlined in The Satanic Bible. While some theistic Satanists might be disappointed, I have said before that a lot of the core philosophy of The Satanic Bible permeates theistic Satanism as well, though the Church of Satan dares not to admit to such a fact.
Let’s begin this post proper with Gyrus’ commentaries on Satanism in “The Devil and the Tao”, more specifically with his critique of the social Darwinism of Satanism:
“The so-called rationalism of modern—usually ‘socially Darwinian’—Satanism rests on very dodgy philosophical ground, simply because when you bother to try and define the terms used in the idea of “the strong over the weak”, you’re invariably left with a sense of, “Yeah, and…?” It’s like saying you believe in the philosophy of “winners beating the losers”. Jello Biafra nicely undermined knee-jerk social Darwinism with his quip that “the strong prey on the weak, and the clever prey on the strong”; but in the end this just begs the question. Also, orthodox Darwinism inevitably holds that humanity is the latest in life’s progressively ‘better’ attempts at creating organisms. Surely social Darwinism would hold a similar view about contemporary culture? This doesn’t sit too well with the misanthropy, and contempt for the ‘lowering of standards’ in modern society, that is prevalent among many supposed social Darwinists. If the strong really do overpower the weak, why have we been dominated for so long by such a half-assed religion as Christianity? I think many Satanists, in claiming “strong over the weak” to be a universal principle of nature, are actually trying to say, “I’m harder than you and I could have you easily.” Or at least, “I could out-stare you, mate.” That’s another argument. But as for universal principles—forget it. Evolution and history are far too complex and multi-dimensional to limit themselves to the strategies of a fight in a pub.”
In this critique, I see many things. First of which, I see how easily I fell into the right wing of politics between the middle of 2016 and the outset of 2018. Even though many Satanists naturally find themselves averse to social conservatism and reactionary politics because of, among other things, the reactionary antipathy towards the expansion of human liberty and progress in the name of arbitrary tradition and the consolidation of state power and authority to achieve this end, the logic of social Darwinism permeates conservative politics so ubiquitiously, that many people hardly notice. The contempt for the “lowering of standards” is but one trope you see from them, as I often remember from High Tory lizards like Michael Gove when talking about the education system, but you also find it in the logic of free market libertarianism, wherein the market, in the society they ultimately desire, is this force of natural selection wherein those who are able to accumulate capital and wealth ascend to the top and those who cannot meet the demands of the market exist as essentially fish bait, and in this general conservative habit of extolling success above all else – if you aren’t successful, you’re not really worth anything.
More importantly, the brute simplicity of social Darwinism, and the primary mentality that drives it, are exposed in this section. The brute simplicity of social Darwinism lies in its emphasis on the hierarchy of strength, whatever basis for strength or superiority we’re going with here, and consequently in the ability to exert strength over others. The mentality at work is often invariably not just that the strong should rule over the weak, but also “I’m one of the natural elites and deserve to rule over the weak”, but even then this tends to amount to “I think I can beat you in a fight/arm wrestling competition/video game”. You kind of see it in this idea of being like a wolf as opposed to a sheep, after all wolves are mighty predators and sheep are defenseless domesticated herbivores who could be their prey. But wolf behavior doesn’t much the predatory vision of Ayn Rand individualism that some in the Left Hand Path suggest. Not only are wolves pack animals, immediately suggesting a little more collectivism, but the alpha male trope that supposedly stems from wolf behavior is inaccurate: wolves don’t actually compete for the spot of top dog in vicious battles for dominance with the strongest wolf becoming pack leader, rather a wolf becomes the leader of a pack simply by breeding with other wolves and producing pups which then form the pack. In fact, wolf packs are formed in much the same way human families are formed – that is, males and females from different families seek each other out, find each other, and form a pack. Don’t just take my word for it; take it from David Mech, the man who originally wrote about “alpha” wolves in his 1970 book The Wolf: Ecology and Behavior of an Endangered Species and changed his mind in the light of new evidence concerning wolf packs some 35 years later.
The point of “If the strong really do overpower the weak, why have we been dominated for so long by such a half-assed religion as Christianity?” is a very fascinating and revealing dilemma for many social Darwinists. For the Satanist, Christianity is the religion of the weak and the dumb, the feeble teachings of the lamb, yet, it has dominated the Western world and the imagination of its people for less than two thousand years. Clearly, it is not the “strength” of the Christian religion that has propelled it to power – indeed, Christianity was pretty much persecuted by the Romans until the emperor Constantine embraced it; it gained power not through its own merits but through its elevation into the halls of power by the believing ruler. More to the point, if might makes right, Satan presents an odd scenario, depending on the interpretation of Satan being utilized. If we are dealing with the Satan of the Bible or even Paradise Lost, that figure is ultimately defeated, is he not? But then for many Satanists, Satan is not simply that figure, but a much broader, more universal and thus more powerful natural force that pervades the universe, a dark force of nature as Anton LaVey put it. Taken this way, what could be more consistent with might makes right than getting behind the might of nature itself! Returning to the main point, you might say that the clever rule the strong who rule the weak, and Boyd Rice certainly has, but even then, Christianity is not what I would call the religion of the clever. In fact, I believe it to be one of the most absurd and stupid religions the world has to offer, for reasons that I have devoted many a post within this blog over its entire lifespan to covering. So if the clever rule the strong, who in turn rule the weak, how did such an idiotic, foolish and self-contradicting religion as Christianity come to be the guiding religion of the Western world for over a thousand years?
At the risk of seeming glib, we find a very similar dilemma throughout fascist politics, especially in ethno-fascism. Why is it that if the strong rule the weak and the fascist represents the strong, that the fascist is always destined to be the loser in contemporary society? Why does the mighty Aryan/white man find himself subjected by other races, especially the Jews, when he is supposed to be the master race, the strongest and greatest race of mankind? Conservatives have a similar problem with their memes about how leftists are cucks, and they’re the “alpha males”. You find this encapsulated in Milo Yiannopoulos going on about Marxists being weak beta male cucks. One wonders, then, why the communists were historically more than capable of matching the West in combat, such as the Soviet victory over the Western-backed White Armies during the Russian Civil War, or the frequent routing of American armies by the Viet Cong during the Vietnam War. Moreover, why does the fascist go on about how might makes right and yet never seem to line up in support of the victor? Oh wait, it must because the victor in the struggles of the 20th century was not fascism, but liberal democracy (or more or less whatever passes for democracy these days)! It must be, then, that the fascist places value on something other than simply might – if, that is, he isn’t simply using that as a cover for pure desire for a totalitarian, socially Darwinist state. Returning to Satanism, it seems to To value Satan, a being supposedly to be defeated by God, is to value so much more than the superficial value of might: otherwise, the logic of might makes right, taken to its conclusion, should lead to the Christian Yahweh or Jesus who defeat in in the corresponding myths.
I also find the overall mentality of social Darwinism to be inferior to the quest for knowledge, enlightenment, transformation and praxis, as well the broader sense of mission to emancipate mankind in this sense, and I will quote the late Robert Anton Wilson on this – specifically a section of his essay Don’t Be Afraid of Black Magick in which he criticizes people who pride themselves on being cunning black magicians as opposed to the “suckers” who deal in the light.
The hoodlum-occultist is “sociopathic” enough to, see through the conventional charade, the social mythology of his species. “They’re all sheep,” he thinks. “Marks. Suckers. Waiting to be fleeced.” He has enough contact with some more-or-less genuine occult tradition to know a few of the gimmicks by which “social consciousness,” normally conditioned consciousness, can be suspended. He is thus able to utilize mental brutality in place of the simple physical brutality of the ordinary hooligan.
He is quite powerless against those who realize that he is actually a stupid liar.
He is stupid because spending your life terrorizing and exploiting your inferiors is a dumb and boring existence for anyone with more than five billion brain cells. Can you imagine Beethoven ignoring the heavenly choirs his right lobe could hear just to pound on the wall and annoy the neighbors? Gödel pushing aside his sublime mathematics to go out and cheat at cards? Van Gogh deserting his easel to scrawl nasty caricatures in the men’s toilet? Mental evil is always the stupidest evil because the mind itself is not a weapon but a potential paradise.
Every kind of malice is a stupidity, but occult malice is stupidest of all. To the extent that the mindwarper is not 100 percent charlatan through-and-through (and most of them are), to the extent that he has picked up some real occult lore somewhere, his use of it for malicious purposes is like using Shakespeare’s sonnets for toilet tissue or picking up a Picasso miniature to drive nails. Everybody who has advanced beyond the barbarian stage of evolution can see how pre-human such acts are, except the person doing them.
Genuine occult initiation confers “the philosopher’s stone,” “the gold of the wise” and “the elixir of life,” all of which are metaphors for the capacity to greet life with the bravery and love and gusto that it deserves. By throwing this away to indulge in spite, malice and the small pleasure of bullying the credulous, the mindwarper proves himself a fool and a dolt.
With regards to my point, and I guess Gyrus’ as well, the TL;DR is thus: social Darwinism and the “alpha wolf” mentality of it is stupid because it tells people to focus on being the dominant personality who’s better than the suckers and the sheep rather than actually providing a framework by which the masses can emancipate themselves and seeking out anything more than the simplicity of strength, cunning and the reptilian psyche. There’s natural realism, the acknowledgement of the harsh realities of life and the necessity of strength and force, and then there’s simply wanting to gun for the king of the pack for its own sake. Church of Satan and Order of Nine Angles on suicide watch.
Next we will discuss how in “Satan’s Ancestry”, Gyrus discusses the pre-Christian lineage of Satan, and approaches discussion the Greek deity Dionysus as the nexus between the archetypes of Christ and Satan (before continuing such discussion in “Reclamation”).
“The greatest insights into Christianity and Satan can be gleaned from exploring the Greek god Dionysus. He is very typical of pagan nature gods: he is horned, signifying kinship with animals (like the closely related goat-god of the Arcadian pastures, Pan, another source of Satanic iconography); he is a ‘dying-and-rising’ god, reflecting the cyclic process of the seasons in nature; and he has a strong wild and untamed aspect, again like Pan, forming a bond with pre-civilised humanity. It’s obvious how Satan, Christianity’s repressed shadow, has derived from such an archetype. In its irrational suppression of sexuality, nature, cyclicity and the body, Christianity latched on to this archetype and pushed it so far away from human experience that it became alien, and we became alienated. The already feral, ego-shattering Dionysian godform became utterly evil and terrifying, a force to be held at bay at all costs.
Now things get confusing. Did not Jesus, like Dionysus, die and rise again? Both are intimately associated with vines and wine; both have been connected to the use of psychedelic mushrooms; the flesh of both is in some way eaten as part of their worshippers’ rites; and both names, according to John M. Allegro’s The Sacred Mushroom and the Cross, stem etymologically from the same Sumerian root. There’s almost as much evidence connecting Dionysus with Jesus as there is with Satan.
It’s my feeling that we have here a crucial fork in the history of archetypes. Christianity appropriated the more abstract spiritual motifs of dying-and-rising nature gods (mainly supposed ‘life after death’) and up popped the mythical Jesus. The chthonic associations with the Earth, with sexuality and the body, were all repressed, compressed and demonised into Satan. In this division was lost all cyclicity, all the transformative and change-affirming power of nature’s process. We descended into truly profane time; linear time instead of rhythmic, spiralling, sacred time. Norman O. Brown has noted that “the divorce between soul and body [analogous to the Jesus/Satan split] takes the life out of the body, reducing the organism to a mechanism”. Likewise, the conception of an extra-terrestrial, eternal time (Heaven) as sacred renders the Earth profane, and binds us to the linear track of uni-directional historical ‘progress’. We may see ourselves as moving towards this sacred time—but it is an ever-receding carrot-on-a-stick, and tears us away from omni-directional immersion in the moment. “No eternal reward will forgive us now for wasting the dawn.” (Jim Morrison)”
Dionysus’s transformation, like so many pre-Christian pagan deities, into Satan, becomes a metaphor for the bifurcation of mankind, who is split between his bright and shadowy selves, extrapolated in turn as Christ and Satan, engaged in metaphysical conflict at the end of which Christ is supposed to be the winner in the end. This divorce is something that is identified by Luciferians, who desire the completion and unity of the human psyche. In this sense, it is worth discussing Dionysus as a Luciferian archetypal deity of sorts, one whose internal dialectical unity of “light” and “darkness”, or spirit and matter, embodies the unity and wholeness of self that is to be present within the Luciferian consciousness.
Where exactly are the “light” and “dark” sides to Dionysus? In Dionysus one finds both the celestial and the chthonic, his celestial component obviously derived from being a son of Zeus, but his chthonic component coming from both his lineage from the goddesses Demeter and Persephone in some versions of his myth and his identity as Zagreus, “the first-born Dionysos”. He is also frequently associated with chthonic powers, shown to be defeating his enemies by invoking his power as a shaker of the earth, and his chthonic and Olympian personae were venerated alongside each other. Dionysus even seems to have an association with Hades through his apparent powers of the underworld, and he himself made the descent into Hades in order to rescue his human mother Semele. Some, including the philosopher Heraclitus, identified Dionysus with Hades himself, even going so far as to say that Dionysus and Hades were the same being. Interestingly, in Heraclitus, the link between Dionysus and Hades is an example of the unity between opposites within his worldview, with Dionysus representing life and fertility through a phallic cult devoted to him and Hades representing death, and this unity is also solidified by water – for him, death meant the soul becoming watery after life, and for him a man’s soul became moist when drunk.
Speaking of death, it’s in his dying-and-rising that often links him to the “light” half of the Christian archetypal mythos – Jesus. And indeed he did die and resurrect, but not in the way Jesus did. Dionysus died within the womb of his mother Semele, who burnt alive upon looking at the face of Zeus (whom no mortal could behold without burning to death), but Zeus rescued the unborn Dionysus and placed him inside his thigh until he was ready to be born. In another myth, Dionysus died after being ripped apart by Titans, who then ate every part of him except his heart, only for them to be destroyed by Zeus used his heart to create him anew. Later in his life, Dionysus would die again and attain the status of godhood thanks to Zeus, as his son. But Dionysus can overlap with Jesus in more ways than just dying and rising. For the Orphics, Dionysus represented the Good in Man, whose spirit is to be cultivated as opposed to the wicked influence of man’s Titanic heritage. He of course, has a strong association with wine miracles just as Jesus does. He shared his wine and its delights to all people of all walks of life, just as Jesus would claim to offer his salvation to all people of all walks of life. Both were even identified as the morning star, as one of Dionysus’ epithets in the Mysteries was Phosphorus, signifying him as the light bringer. His more devilish or “satanic” aspects are perhaps harder to pin down, but perhaps his historical connection and often outright identification with Hades makes this a little easier, what with him becoming a master of the underworld and all. Although, if Pan is any indication, his retinue of satyrs and maenads must have lent itself to a retinue of demons in the Christian imagination, and his association with the serpent and the phallus must have lent to his lustful associations in the same imagination.
We have, in what is typically recognized as the Greek deity of drunkenness, festivity, theater and revelry, the simultaneously embodied archetypes of the redeemer, the savior, the initiator of the mysteries, and of the wild and indestructible life force whose revelries set the limits of the self asunder. His dialectical unity of opposites, and his appellation of Phosphoros, make me think that Dionysus is a sort of Luciferian archetype, though hardly the same thing as Lucifer himself (historical mythology doesn’t fit the sort of patterns we’d often like them to).
Continuing this theme of discussion, Gyrus critiques Satanism in discussion of Dionysus, or rather his being split in half by Christianity.
“In Satanism, Satan is seen as embodying the principle of division and duality, that principle without which manifestation—matter, flesh, bodies & sex—cannot occur. This is symbolized in the ‘inverted’ pentagram, where two points are directed upwards and one down. The dual realm of manifestation rules over the singular, united realm of spirit. In the ‘normal’ pentagram the spirit rules the flesh. Jesus is seen as opposing Satan, and embodies the spiritual principle of unity. So what are we to make of the actual historical beliefs and practices of the followers of these two figures? Christianity has turned out to be militantly dualistic, denying the body and ravaging the Earth, glorifying the ‘spirit’ and longing for some united heavenly kingdom. And Satanists, while obviously prioritising flesh over spirit, ego over collectivity, are inevitably involved in many practices which approach Dionysian revelry, serving to abolish individual distinction. Also, their emphasis on living for the moment instead of “spiritual pipe-dreams” could be seen to destroy the future-fixation of profane time, following Nietzsche into a whole-hearted immersion in the eternal present.
Our problems in analysing these contradictions betray our present evolutionary and cultural problems. In looking at the splitting of Dionysus, we’re seeing the mythical reflections of a phase in the development of the human species where the increase of city-dwelling and changes in agriculture & economics began to erode our bond with the rest of the biosphere. City walls are the rigidification of human ego-barriers writ large. “When Christians first distinguished themselves from pagans, the word ‘pagan’ meant ‘country-dweller’. For the first centres of Christianity in the Roman Empire were the great cities—Antioch, Corinth, Alexandria, and Rome itself.” (Alan Watts, Nature, Man & Woman) In our quest to urbanize our existence, to become as independent as possible from the less comfortable and benign aspects of nature, we have become lost in a mire of confusion. Witness Blake’s disgust at the industrial revolution in his phrase “dark Satanic Mills”, and the fact that most of the mill owners were probably devout Christians. Protestantism has been intimately linked to the rise of capitalism by psychoanalytical historians; Satanists advocate material power. A church in Coventry recently held a service in thanks for the car industry; and Jesus advocated shunning possessions and said rich people would have a bloody hard time getting into heaven. Such confusion seems to be the price for living under the sway of false dichotomies like Jesus/Satan, spirit/matter, collective/individual, intellect/instinct.”
There is an interesting contradiction referred to here with regards to Christian society, and nowhere is this more pronounced than in the United States of America. Stop and wonder how it is that society that is the most openly Christian, and chauvinistically so at that, is also most openly pro-capitalist, and the most reticent to direct the flow of capital towards the downtrodden and the poor. Jesus preached that it is easier for a camel to pass through the eye of a needle than for a rich man to enter the kingdom of God, yet wealth and Christian power intersect and permeate American society under the guidance of free market capitalist ideology. It is in America that what we call the “prosperity gospel” was born, and which permeates so much of Christian televangelism in the country. I can hardly imagine many rich evangelists in America actually giving money to the poor; they’re too busy telling them that God helps those who help themselves! Not only that, but, as I covered in my post against Cultural Christianity, Christian power has not arrived upon the world with the love, beneficence, virtue and compassion it preached, but instead with violence, hatred, avarice and treachery across Europe and the world.
And in a way perhaps this is but a window but the turmoil and contradiction that inevitably springs forth from dichotomous thinking, which I intend to go into in my future Deconstructing Duality series of posts. When you examine our world hard enough, you find darkness where there should be light, and nothing is as it seems. We think ourselves free and individuals yet we’ve hardly been under so much pressure to conform in our lives than in modernity. We see so much contradiction in our being and in our society living in an existence bifurcated by the cross, leaving internal division that once did not exist. The pagans of old did not see the universe in same way that Christians do now. They do not see an omnipresent struggle of good and evil, overseen by an all-powerful and all-knowing intelligence, and they did not see Man fighting himself between his superego and his id. They saw ups and downs, they saw cycles inherent to the process of the natural world, and they saw multifaceted personality in both the human and the divine condition, animating the mythological and natural universes. The contradictions of Christianity simply weren’t present until, well, Christianity became the dominant force in society.
Luciferians, and pagans (and I suspect Taoists and maybe Buddhists too), know that most of the dichotomies we organize ourselves with philosophically are bullshit, they’re pointless, they bifurcate the soul in ways that are not only unnecessary but also harmful to the soul and serve as an impediment to its liberation, wholeness and internal harmony. Our interest, therefore is in smashing these dichotomies, in resolving those contradictions, in freeing mankind from his bifurcated state of being, in leading humans toward a more internally harmonious and from there liberated spiritual existence. We see the superegoic light embodied by the likes of Jesus, Horus, Zeus etc. and the id darkness of the likes of Satan, Set, Hades etc. inevitably represent but shades of Man’s psyche. (or, for the pagans, shades of Nature). Splitting the individual between the two constitutes a barbarity of the soul. Because of that, it makes just as little sense to confine oneself to the shadow as to flee to the light never part with it. It makes equal sense to desire soul as to desire flesh in that they are both parts of Man. That is why we smash the dichotomies presented to us by Christianity and related philosophies with a hammer, and that is why we do not limit ourselves to light and darkness.
Much of the essay after this deals very strongly in the theme of goddess worship so as to build a case for a connection between Satanism and pre-Christian goddess worship, and from there a detailed discussing of sexuality in Tantric practice. Such a subject makes for interesting reading and you can make of it what you will, but since I ultimately did not garner a lot of clues for the direction I should be going in with regards to Luciferianism from such lengthy historical discussion of goddess worship and Tantra, we will skip most of it.
Later on in “The Androgyne”, Dionysus is discussed further in the context of androgyny.
“Dionysus, familiar to us here as precursor of the Jesus/Satan split and son of the Earth, was raised by women, often jeered at for his effeminate appearance, and referred to by a king in a text by Aeschylus as “man-woman”. Alain Daniélou presents copious documentation, in his book Gods of Love and Ecstasy, that Dionysus is almost precisely equivalent to the Indian god Shiva—from whom we may also derive another traditional aspect of Satan, the trident, which is closely associated with Shiva. One of Shiva’s principal aspects is the Ardhanarâshvara, the hermaphrodite. “The Prime Cause may be conceived as masculine or feminine, as a god or a goddess, but in both cases it is an androgynous or transexual being.””
Gyrus’ description of Dionysus, for me, embodies a principle of moving between opposites through his status as the nexus between Christ and Satan and his seeming transgression of the boundaries of gender. He becomes a Baphometic figure, in a sense. In another sense, he could be taken as the embodiment of balance. For me, however, this unity calls for more than just balance, but what I refer to as “elegance”. Why elegance, you might ask? My rationale for this comes from my game design studies, specifically Fundamentals of Game Design by Ernest Adams and Andrew Rolling. Here is how they explain it:
Interactive entertainment is an art form, but like film and television, it is a collaborative art form. In fact, it is far more collaborative than either of those media, and development companies seldom grant the level of creative control that a film director enjoys. Designing games is a craft, like cinematography or costume design. A game includes both artistic and functional elements. It must be aesthetically pleasing, but it also must work well and be enjoyable to play. The greatest games combine their artistic and functional elements brilliantly, achieving a quality for which the only word is elegance. Elegance is the sign of craftsmanship of the highest order.
What they describe is more than balance. It is unity. It is synthesis. And as craftmanship, applied to the spiritual principle of Luciferianism, translates itself as self-making, or self-creating. And in the vein of Gyrus’ discussion of the Tao, we should see this principle of self-creation as perpetual. Elegance then is an aspect of the principle of Praxis. Ah but if only Dionysus was a craftsman, then the metaphor would be complete.
The same sense of synthesis is found in Shiva, but it is not simply through Ardhnarishvara wherein Shiva and his Shakti achieve synthesis. Shiva himself contains many opposites within himself: he is an ascetic, the lord of the of yogis, and yet as the husband of Parvati he is also keeper of his household, he is one of the “good” guys in Hindu mythology who fights and destroys demons and yet he has a host of demons in his retinue (the ganas), and indeed he himself can assume many demonic forms within Hindu myth (such as Virabhadra and Kala Bhairava), he is most well known as the deity of destruction and yet he is also the greatest possessor of creative power and energy. This internal synthesis is a trait that I have always recognized in the deity, and is one of the key characteristics of his that I have always admired as among the qualities I admire the most about him. There probably is a great deal of commonality between the two deities, and perhaps it’s for this reason among many that Shiva fits so well into what might broadly be referred to as the pantheon of the Left Hand Path.
And speaking of Shiva, there is an interesting discussion of Shaivism in “The Divine Body” that I can use to point to something that I believe I already discussed in “For the New Luciferian Era…“.
“Tantric cosmology sees the ground of existence as the union of the male and female principles, Shiva and Shakti. The manifest world is the product of their interplay, where Shiva is the static principle of consciousness and awareness, and the female Shakti is the dynamic principle of energy and manifestation. This is very similar to the Vedic idea of maya, or illusion. The ‘material’ world is seen as an illusion weaved by the goddess Maya (incidentally, this was also the name of the Buddha’s mother), behind which lies the non-manifest reality of cosmic consciousness. We can also relate this back to the idea that Satan rules the world of manifestation—”The Devil is the lord of the world” (Luther)—and God rules the ‘non-material’ realm of the ‘spirit’. Tantra’s Shiva-Shakti cosmology is much more holistic, and does not treat the web of matter weaved by Shakti as ‘illusory’ in the sense of something to be overcome, some cosmic deception that inhibits us. It is seen as the basis of our spiritual quest, the ‘raw material’ with which we should work to transmute ourselves and the world.”
In the post I mentioned, I discussed Michael W Ford’s discussion of the creation myth presented in the Enuma Elish to elucidate the point Ford makes on human evolution in the context of the myth. The blood of Qingu, who is slain by Marduk, and the body of Tiamat, become the raw material upon which the world and mankind is based within Babylonian mythology, and as Tiamat and Qingu are chaotic, reptilian, abyssal beings, Ford is implicitly stating that it is darkness that is the raw material with which humans work to transmute themselves and evolve towards the light of Lucifer, or rather the unity of light and darkness embodied in the Holy Guardian Angel, the Daemon.
But more to the point, I should mention that this view of the world not as illusory but as raw material, I detect the sense of what I have read about Kashmir Shaivism, wherein the world is not an illusion superimposed upon the divine consciousness but a real, objective realm that can be sensed and observed as a product of the energy and consciousness of Shakti or Shiva. The more prevalent view in Hinduism, such as within Advaita Vedanta, has never appealed to me because of its negation of the world, and this sense of infinite regression that it brings with it – I mean, if the world is not real, what is, and from whence did this “real” object spring, and why is this reality real and not the one we experience, sense and observe? But in this form of Hinduism, at least from what I’ve heard, the material, phenomenal world is a real, tangible thing that can be observed, felt and experienced, which allows for the subject to at least attempt to divine the truth through observation and experimentation in a reality shared between him/herself and a multiplicity of other subjects. The interesting thing about this, at the root of their view of reality, is their view that the phenomenal world is based on the energy of the divine consciousness, or the divine energy of Shakti – the divine and the phenomenal form the same body of the existence, and become the same thing, which was otherwise cleaved by such schools as Advaita Vedanta.
I think it’s also worth touching on the comparison between the Hindu concept of Maya and its superimposition over reality and the Christian conception of Satan as the ruler of the world. Applying the Hindu concepts to Christianity arguably results in the Gnostic interpretation – the real Satan, in Gnostic Christian parlance, is the Demiurge, or Yaldabaoth, who created the material world as a prison for the soul, and this prison becomes equivalent to the illusion weaved by Maya, and in turn the unmanifested divine consciousness of the Brahman becomes the true God within Gnostic Christianity (the Monad, or Bythos). But in principle you can kind of see it play out within the Christian perspective: Satan, being the father of lies according to them, weaves a web of ignorance over God’s creation through temptation and deception, resulting in a sense in a world of illusion layered over the actual world. But for Gyrus, in Tantra and Shaivist cosmology, the setup of the inferior world of illusion superimposed upon the truth and divine consciousness is done away with – instead of being an illusion superimposed upon all-pervasive and unmanifested spirit, the material universe we experience and inhabit is a real, tangible, observable thing, and the basis of our spiritual, alchemical transformation. There can be no great demiurge pulling the wool over our eyes in this set up, and the classic dualisms of ontological God and Satan, the Monad and Yaldaboath, Maya and Brahman, become quite irrelevant.
In this sense, free of the grand and ultimately false meta-dichotomy imposed by Christianity, Gnosticism and orthodox Hinduism, the universe becomes not this chess game between Yahweh and Beelzebub, or Jesus and Satan, not some parlor trick imposed upon the real self which is somehow also God himself (who, by the way, is also for my money the only logical source of the grand illusion in the first place!), and not a prison imposed upon you by, if we go by Gnostic lore, the bastard offspring of a misguided emanation of God (by the way, how is it even possible for an emanation of the perfection of God itself to make mistakes?), but the authentic locus of the perpetual transformation and evolution of all beings, forms and processes within it, and thus of the quest and struggle of mankind to emancipate and perfect itself, within which praxis is lived and achieved, enlightenment is achieved and disseminated from the enlightened to the unenlightened, and the vivifying force of life, quest, and struggle animates sentient beings. That, for me, is not only a more sensible way to view the universe, it also creates the perfect ontology for any spiritual and philosophical worldview and pathway wherein liberation is the primary goal.
So why did I bother going through all of this? What body of philosophical ideology have we grasped for Luciferianism to inherit?
First of all, I think I’ve established in a very lengthy and detailed fashion that the social Darwinism of many old forms of Satanism, for me at least, would not be a part of it. It is a simplistic outlook, one destined to lead to subjection after subjection based on such an inane characteristic as either animal might or reptilian cunning. The state of a might makes right world is one in which the criteria for the creation, maintenance and removal of human subjection is based on the possession of the greatest strength and force, it is one in which the pure competition of power generates subjection and thus cannot be emancipatory, and it ultimately appeals to so little of the human (or even animal) condition as to be crude.
Secondly, while Luciferianism in some forms already emphasizes a unity and balance of opposites, here I establish the understanding of this not simply as balance but as a dialectical unity, light and darkness contained as aspects within the broader whole rather than simply existing as poles to be checked against each other by moderation. Following from this, it is pertinent not simply to recognize both light and darkness but to smash the relevant dichotomies entirely in favor of synthesis. This idea is extended towards a much wider premise, calling for the abolition of the divorce between the world and the soul that inhabits it. Rather than retreat from the material world, embrace the unity of soul and matter.
Third, building from the idea of Michael W. Ford’s interpretation of the Babylonian creation myth, and from what seems to be Gyrus’ assessment of Tantric Shaivism, I propose a kind of spiritual ontology based on perpetual transformation and self-making and re-making, using the raw material of the world, the chaos, the ceaseless transformations therein, for there is where the potential lies. We need no Redeemer so long as we have the capacity to renew and “redeem” ourselves.
Fourth, we should all be reading up on Tantra I guess.
As I hew much closer to Luciferianism than to Satanism nowadays, the idea of a New Luciferian Era appeals to me much more than it did a few years ago when I was influenced much more by the Satanist perspective and also generally more cynical in temper in many cases. And, because of this, as my worldview began to change over the last few months, I have been doing some thinking of the manner in which a New Luciferian Era can organize, or the ethos that defines it and its outcome. Indeed, the shape of Luciferianism to some extent. I think I have laid some groundwork on that front in my post concerning the organizing idea, but perhaps you can think of this post as expanding on that in a different area: namely, the New Luciferian Era, and the ethos of transformation, emancipation and progress it should abide by.
To base one’s spiritual-philosophical path and outlook on the basis of a mythological being who defied, challenged or refused the divine ordinance of heaven, who carries the torch of the dawn and of liberty across the sky for Man to behold, who transcends the boundaries of heaven and hell and who brings the fire of emancipation to mankind is to acknowledge that one seeks progress in some form in the world, progress towards emancipation of the human species. To embrace reaction makes no sense in this context and actively runs against this ideal. That is what I have realized this year, and yet I am also aware that progress is an idea that tends to be used and abused with the tendency to divest it of any real meaning. Hence, the basis of progress is necessary to establish, so what people like me can take it, retake it and wear it with pride.
To do this, we will first start with Michael W. Ford’s interpretation of the mythological account of creation presented in the Enuma Elish, In Wisdom of Eosphoros, Ford outlines his view on mythology as an archetypal reference for what could be seen as an evolutionary ideology on the part of Luciferianism.
“If you read Enuma Elish, the Mesopotamian myth of Tiamat the mother of chaos and Marduk, champion of the gods, you will note a few associations with evolution. First, the waters of chaos in which Tiamat dwelt, contained monstrous and reptilian forms of abyssic darkness with predatory instinct. The young offspring of Tiamat and Absu, the gods were evolved enough to seek to create and shape the world. The myth explains that in a great battle, Tiamat and her general-king of the army of chaos were defeated by Marduk and the world was shaped from the primal form of Tiamat. The blood of Qingu was used to create humanity and from there life evolved. This is symbolic of our evolution from the earth’s primal waters, from simple organisms to human beings.
If you look at evolution, reptilian life crawled from the primal waters and evolved on land. Over time, their brains obtained more layers and physical features which would continue to create new species. At some point a group of primates began to eat red meat, which is known to be essential to growing larger brains. Due to some “perfect storm” of conditions, the first humans evolved in a primal form. Over time we evolved into what we are today. Our gift of consciousness allowed us to ponder at deep levels our potential and who we could be. We were driven by our survival instinct and made stronger by controlling the wide range of emotions that we could feel.
Luciferians look at evolution as our eventual obtainment of the symbolic “Black Flame” of divine consciousness; we could literally decide the path of life and basically what we wanted to attain.”
– Wisdom of Eosphoros, pages 67-68
If we look throughout the mythologies of the world, the myth Ford is referencing is echoed not just in the surrounding regions of the Levant (Ba’al Hadad versus Yamm for the Canaanites for instance) but also much further afield. The Irish myth of the Tuatha De Danann, the champions of the tribe, fighting the Fomorians, primeval beings of chaos who emerged from the sea, is a great example of the overall theme, with Lugh bringing Lugh down with his spear or slingshot on behalf of the Tuatha De Danann and helping them gain control of the powers of harvest. Greek mythology also kind of has an echo of this theme, with creation being presided over by successive classes of beings – from the primordial deities, to the Titans, and then the Olympians, after a great war between the Olympians and the Titans plus their monster allies. After the Titanmomachy, Prometheus was said to have created mankind and later given them the fire stolen from Olympus, for which he was chained to a rock and tortured by an eagle until eventually being rescued by Hercules. In Norse mythology, the divine brothers Odin, Villi and Ve kill the primordial giant Ymir and fashion the world, humans and other races of beings, and other things using Ymir’s flesh and blood. The Ymir myth has its echoes in Vedic Indian myth of the sacrifice (or Yajna as it is called in Hinduism) of Purusha, which produces all of creation from his body and mind. In Chinese mythology, there is a myth featuring the primeval giant Pangu who emerged from a cosmic egg representing the primordial chaos before creation, created heaven and earth and split them apart as he split yin and yang, and upon his death every part of his body became the land, the animals and plants that dwelt upon it, and the elements of nature and the cosmos.
Now the sort of Darwinian interpretation of Mesopotamian mythology can’t be taken as a literal reference to natural selection, but the overall theme can be used as the basis for a kind of mythological framework of evolutionary progression – the evolution from primordial chaos, to divinity, or humanity, to the fire of knowledge being brought to man, to the attainment of his daemonic self, or something to that effect. And the evolutionary principle can be taken as a powerful reflection of reality: all things, all processes and all states are subject evolution, the result of which occurs like a continuum upon itself (the new forms emerging from and building upon the old in progressive fashion), and if physicist Lee Smolin is correct this process even extends to time and the laws of nature themselves. Thereby, one can think of a constant state, an existence, that is always subject to change, transformation, and remaking, and I would think that matters greatly to the Luciferian.
Now, to journey outside of Luciferianism for a moment, there is an idea I would like to introduce to you, the reader, that I discovered from the writings of the Serbian philosopher Mihailo Markovic. That idea is known as Praxis. Praxis, simply put, is the creative potential of human beings, the principle of self-determination, which comprises the being of humans and allows the development of individual potential in both a personal and social sense: evoking the potential of the individual and also serving the needs of others through that potential. But it is also an idea connected to the notion of a historical struggle in some respects.
“The comparable question with respect to human history asks: What is the primary project of historical development? Which are the objective conditions necessary for human survival and development, not as a mere living organism but as a distinctly human being? Many things which actually occurred in the course of history do not belong to such conditions: famines, floods, earthquakes, massacres, destruction. What made human history possible and indeed unique – in view of the explosive development of the last few thousand years – was a specifically human activity: praxis. Praxis is purposeful (preceded by a conscious objective), self-determining (choosing autonomously among alternative possibilities), rational (consistently following certain general principles), creative (transcending given forms and introducing novelties into established patterns of behavior), cumulative (storing in symbolic forms ever greater amounts of information and conveying it to coming generations so that they can continue to build on the ground already conquered), self-creative (in the sense that young human individuals, after being exposed to an increasing wealth of information and new environmental challenges, develop new faculties and new needs). Praxis is a new, higher-level form of the human species. It retains genetic invariance, self-regulation, teleonomy. But it goes far beyond them. The plastic genetic material will be shaped in countless different ways by social conditioning; self- regulation will become more and more conscious and autonomous; and the conservative telos of the species – preservation and multiplication – will be replaced by an entirely new basic project: the creation of a rich manifold, increasingly complex, and beautiful environment, self-creation of persons with an increasing wealth of needs. Many human activities are clearly not instances of praxis, nor are they characteristic of human history. The repetitive work of a slave, serf, or modern worker resembles more a beaver’s dam building than creative work.”
– Mihailo Markovic, Philosophical Foundations of Human Rights
In essence, there is the historical struggle predicated on the further emancipation of Mankind, through the lens of the idea of Praxis. The progression towards new productive forces, new political and social forms, and new methods of philosophical inquiry, under the right conditions and through the right actions of people, would lead to the creative potential, the Praxis of humans, to expand and be raised up, and the creative spark lends itself to the generation of new forms which in turn lead Man closer to its own emancipation. Something like this I think would be a fantastic way to frame or envision the goals of the New Luciferian Era: to lead to the expansion of Man’s collective Praxis, by creating new forms and pathways to enlightenment, and unburden mankind from the forms that generate its spiritual, intellectual and material oppression, thus generating liberation. The process of making, remaking, and transformation is then tied to Man’s existence as a creative being, a being of Praxis, who through knowledge of his affairs, his potential and the forces otherwise blindly mold him to shape his own destiny, create new forms and engender a better and freer world around him, not just for himself but for all around him.
Back when the Assembly of Light Bearers was known as the Greater Church of Lucifer, the leaders of the group outlined exactly what the New Luciferian Era meant. For them, the arrival of the New Luciferian Era entailed a new dawn in both personal and scientific discovery, freedom from superstition and the old religions, self-determination, and mastery of potential approximate to the ascent to divinity. In my view, to fulfill that spirit, the definition of the goal of the New Luciferian Era can do well to be influenced by the evolutionary worldview and the ideas of Praxis. As we progress , and when we enter into the New Luciferian Era, we will enter into an age where we can progress so much further, both as individuals and as a species, free of all that obstructs mankind’s Praxis, and make the ascension towards the evolutionary, almost transcendent potential of the human species, and the ideal will be imbued with a focus on human freedom, human sovereignty and human power. In a word, humanism. Luciferian humanism.
I could end there, but I think I should use the opportunity to address a criticism I once leveled against the idea in the past. Aeons and millennial beliefs aside, I think I had misguidedly judged the idea of the New Luciferian Era three years ago as not being individual-focused by nature of it being aimed at a mass or collective movement. Such a perception hinges on the dynamic between individualism and collectivism that I hope to get around to deconstructing in a series of posts about duality and false dichotomy, but put simply, there is no successful, powerful movement in history where people don’t organize as a mass, as a “collective of individuals” (I hate that phrase but I hope you get it), as a gestalt effort. The revolution cannot be atomized. It might seem strange, but it’s not as though the individual is left out of this. In fact, you can argue that, done right, the individual can find some power as a participant in the overall effort, not as a cog in the machine but as an agent of mutuality within the group. Seen this way, my older suspicions seem silly.
Going forward, I have thought that I should construct an organizing idea for myself as a Luciferian going forward: one that will govern and underpin my practice, my spirituality and my personal framework for Luciferianism in the long run and thus define the ideal I seek to aspire to.
This organizing idea stems from some contemplations and conversations about the balance of the “light” and “dark” aspects of the self, akin to the superego and the id, or rather the struggle of Man’s rational and instinctual impulses, as well as of the concept of the Morning Star, a name for the planet Venus as the day star, and how it is title that has been not just the King of Babylon but also Jesus Christ himself.
On the first topic, I believe I’ve covered the subject of balance many times before on this very blog, though not so much through the lens of the rational versus the instinctual. So will just say this: whoever said that humans are primarily rational creatures was either wrong or lying. Which isn’t to say that humans are just chimps a few extra sparks of consciousness. Look, in the wild, nearly every animal other than homo sapiens operates primarly on instinct and animalistic pragmatism. You think almost exclusively through the lens of eat, drink, court a mate, procreate, and try to avoid getting killed. This isn’t necessarily rational on its own. Or if it is, it’s in a limited sense because you aren’t necessarily calculating your actions all that much. You’re just making do or die actions all the time, and you can’t ignore the moment or avoid acting out of desperation or else you’re going to die. This is because in the pure state of nature, there is only one primary goal: survival. And that basic desire to survive is not necessarily a rational one, but an instinctual one – perhaps the seat of our instincts. Now bear in mind that I’m not making a moral judgement here. Without following our basic instinctual desire to survive during the time before civilization, perhaps we might not have arrived at the point in our evolution in which we conceivably could build civilizations and rise to the top of the food chain. To have lived in that state was a necessary step in our evolution before we could arrive at civilization. But it can’t be confused as rational, not in the purest sense anyway.
Rational thinking, by contrast, requires objectivity. Even if we can’t achieve perfect objectivity, the rational person must approximate the level of real objectivity as much as possible. This involves the ability to step back from the moment and think long term, guided by logic rather than the immediate senses. Man achieves this in the pursuit of power and civilization, for civilization is ultimately the pursuit of a system in which humans can not only survive but also thrive for many generations to come, long after the architects of such systems are dead and buried. It also requires being able to step back from instinctual habits that, while they were likely useful in the wild, serve to hinder us during the civilization phase and, if left uncontrolled and unchecked, would also potentially lead to destruction. Our tribalism, our proclivity towards force or emotion over reason, our ability to be misguided by fear, and many other flaws of the human condition also derive from millions of years of evolution. This is why few out of our species achieve greatness, because most are ultimately limited by their own condition, while those who achieve greatness do so because they overcome those limitations by, among other things, their ability to step outside of the moment, and make the undertakings that few dare to. But in a way, it can perhaps be said that people achieve greatness by the ability to transform themselves. Again, where most are limited and, whether by choice or otherwise, fail to undertake the necessary transformation, great men and women have the capability to transform themselves, becoming almost akin to gods in the process. The truly great are not limited by the rational, superegoic drive or the instinctual. Often times rational thinking has its limits: after all, it’s not possible to survive as a purely rational being, it’s not healthy to be driven solely by the superego. But equally, we cannot afford to be driven solely by instinctual drives or the id. Hence the need for balance.
On a slight tangent before my next point, this is why I appreciate the philosophy of the Luciferian occultist Michael W Ford so much, because he stresses the ideal of balance. Yet when reading his books, it strikes me how often he focuses on the archetype of the Shadow, via the adversarial or Satanic archetypes (often via Ahriman; I notice the Zoroastrian lore, specifically Ahrimanic sorcery, is a big theme in his writings). He also focuses on Cain quite a bit. Given that Cain was most famous (or should that be infamous?) for that story in the Book of Genesis in which he murdered his brother Abel because Yahweh liked his meat sacrifice more than Cain’s vegetable sacrifice, at the very least it suggests more of a focus on the darker side, a bit ironic considering the emphasis on the balance in his own philosophy. For there to be a hard balance, we must have not just the Shadow, but the light.
From this I segue into the second point, on the morning star and its myth, and its identification with Jesus. The morning star, which is in fact the planet Venus, is the brightest object in the sky other than the Sun and the Moon. It may have been for this reason that its radiance as the morning star was used as a signifier of divinity approximate to a god, or the God. It was probably why Jesus is referred to in the Bible and elsewhere as the morning star, due to his radiance as an incarnation of God, indeed his son. Perhaps it is also why Jesus’ mother, the Virgin Mary, is herself referred to as the morning star by the Catholic Church. Or John the Baptist? Perhaps they brought about the light or day through their teachings? When the term was used to refer to the king of Babylon in the Book of Isaiah, there was a rather different context attached to it. The king was referred to as the morning star, perhaps in a derogatory fashion, because of his perceived ambition to make himself “Most High”, akin to the level of a god or God himself, during his condemnation. Perhaps his comes from Nebuchadnezzar’s conquest of the Israelites. In Ezekiel, a similar fate is alluded to for a king of Tyre, who was compared to an unnamed cherub who was once considered “the seal of perfection” before his pride led him to being condemned by God. It’s these associations that lead the morning star to become synonymous with Satan through the myth of his war with, and subsequent fall from, the heavenly host. In Christianity, it seems, the morning star has both positive and negative connotations. On the one hand it is the light of the day, perhaps symbolic of the light of God. On the other it is the symbol of arrogance and rebellious, “satanic” pride.
For better or worse, thanks to Christianity Jesus is the representation of what can be described as the principle of goodness within Western culture. This is not limited to simply Christians. Many secular cultural artifacts in the West treat Jesus in that basic light, just for cultural reasons rather than necessarily religious ones. In a society that has been influenced by Christian thought for well over a thousand years, Jesus represented the archetypal good, at least according to Christian thought. When you think about it, regardless of whether Jesus was a historical person, which I personally doubt, Christ is an archetype. While the Christ myth is not wholly ripped off from pagan stories as people like Peter Joseph and Bill Maher liked to claim back in the day, the story of a divine being who sacrifices himself only to resurrect, and then whose resurrection signifies a greater rebirth or salvation was doubtless adapted from, or at least influenced by, other stories in the pre-Christian world. Some have taken this to mean transformation into a greater self. Some classical myths have this theme as representing the loss and restoration of the earth’s fertility. I have to admit, on its own this doctrine is pretty benign. Perhaps it wouldn’t be so bad were it not for the doctrine of Christianity, or the personality of Jesus? Who knows.
So where precisely am I going with this? Well I thought about this idea, and I thought about the morning and evening star as phases of Venus when it changes position in the sky, and the myth of Ishtar’s descent into and return from the netherworld, and from there I thought, what if through a myth of the morning star Lucifer would not simply be a dual representation of the light and the shadow via his connection to Venus, and by extension its day and night faces (Vesper the evening star, after all, is but the shadow of Lucifer the morning star), but, in a way, an alternate representation of The Good. Or, perhaps, the Highest Good (if I’m paraphrasing the likes of Jordan Peterson correctly).
Remember what I said earlier about how in Western, or at least Christian, culture Jesus represented the ideal of the good to which to aspire to. Remember also the general archetype of the dying and rising deity surrounding the Christ archetype. Now consider the myth of Ishtar, one of the earliest deific images of the planet Venus, who journeyed into the underworld to meet the goddess Ereshkigal and rescue her husband Tammuz, only to find him alive and well in the surface, acting as though nothing happened, and sent him to the underworld for 6 months each year in retribution. This is thought to mirror the cycle of the morning star and evening star phases of Venus and how Venus “descends” below the Sun only to reappear on another side. The morning/evening star cycle has been observed as follows: Venus appears as the morning star on the east side of the Sun for a period of time, then descends below the horizon, reappears on the other side of the Sun as the evening star, descends below the horizon again and returns to the east side, thus perpetuating a cycle. This is somewhat alluded to in Aztec mythological lore surrounding the deity Quetzalcoatl, the god of wind, wisdom and the planet Venus, as well as two deities who represent the morning and evening star aspects of the planet – Tlahuizcalpantecuhtli, the lord of the dawn, and Xolotl, a dog-faced deity who guarded the Sun on its journey through the underworld (much like who Set or Horus guarded the Egyptian sun deity during its own journey through the underworld) and guided the soul to the netherworld. Indeed, aside from the astronomical journey of Venus, Quetzalcoatl at one point does indeed go on his own journey through the netherworld, to gather the bones of the dead so that he could use them to rebuild the human race (based on the belief that human bones would give birth to new humans as though they were seeds) in order to populate a new world after the previous one was destroyed (in this case the fifth world after the fourth world, which is also this world after the last one).
This is how I envision a Luciferian archetype of Lucifer: Lucifer, the brightest star in the sky, descends to the underworld to gain its wisdom, or perform some quest where this is the outcome, returns from the underworld as the master of the kingdom of shadows, perhaps reemerging to the other side to bring fourth the light – hence the name Lucifer, as in light-bringer. To bring the rays of liberty and liberation, to achieve enlightenment, to expose the secrets of the realm of darkness, to make darkness conscious, to enact the greatest good, to make the quest for wisdom, to overcome one’s limits, and perhaps many other meanings. Traditionally, through his association with Satan by Christians, Lucifer is seen as a principally rebellious figure. Through this Luciferian lens, Lucifer becomes more than that. He becomes a heroic archetype, just a heroic archetype that is perhaps willing to be rebellious (at least, according to the Christian rules). His journey is an embodiment of both the embrace of the shadow side and the pursuit of the highest good. It would be a quest comparable to the other underworld journey quests of the mythical world: Ishtar’s descent, Quetzalcoatl’s bone quest, Ra’s quest to defeat Apep, Orpheus’ journey into Hades (and those of various Greek gods), even Jesus’s Harrowing of Hell to some extent. These are heroic quests. And here, the quest is a link between Lucifer, and the Luciferian, and the quest for meaning and the good. And where in Satanism the spiritual system centers around the archetype of the shadow, in Luciferianism, the shadow is simply part of the totality of the spiritual path, to be part of a hard balance struck between it and the light side of the self.
That is the organizing ideal I intend to pursue, meaning that I will lean more towards Luciferianism going forward. I intend to meditate on this much further, and then go on to as much practice as I kind within my limited schedule.
This is one of quite a few posts I intended to write much earlier, but got sidetracked by my coursework. If my post from the beginning of September is any indiciation, I did say this was going to happen. Still, I’ve managed to put this together, and there’s something I have planned for Wednesday as well – I think you know why if you’ve followed me for long enough. Anyway, here’s the post.
Recently I watched a 3-part video series on the 48 Laws of Power by Robert Greene and gained a few insights that seemed particularly useful and relevant to me. Since then I gained an interest in the book itself, and for this post I want to go through two specific laws that hit right home when I was first paying attention, alongside some other ideas that I became aware of with time.
One such law is the law of planning all the way to the end.
Plan All the Way to the End
The ending is everything. Plan all the way to it, taking into account all the possible
consequences, obstacles, and twists of fortune that might reverse your hard work and give the
glory to others. By planning to the end you will not be overwhelmed by circumstances and you
will know when to stop. Gently guide fortune and help determine the future by thinking far
The point of this law is straightforward: think of the outcome you want to achieve, and pay attention every possible outcome looming in the horizon so that you can outmaneuver them. Honestly, I feel like this is part of the point of me constantly being taught about planning ahead in game design at university: there is no game project without a plan underlying it. Otherwise, the project becomes consumed by a multiplicity of setbacks, some late ideas that people try to add on and a lot of stress due to the fact that you’d inevitably be forced to improvise all the way to the last minute, resulting in a shitty game that no one would want to play.
Greene gives a very good reason for this law in the book:
Most men are ruled by the heart, not the head. Their plans are vague, and when they meet obstacles they improvise. But improvisation will only bring you as far as the next crisis, and is never a substitute for thinking several steps ahead and planning to the end.
And I think that’s generally true: people are mostly ruled by emotions. In a way, nearly all of us are to some extent. It’s why lots of people get drawn into mass outrage over small things, because it pokes at specific emotions. It’s also a major reason why humans have a proclivity towards the consumption of false hopes, because the fantasy provides solace.
What struck me is the analogy to the Greek gods found in the book, which goes as follows:
According to the cosmology of the ancient Greeks, the gods were thought to have complete vision into the future. They saw everything to come, right down to the intricate details. Men, on the other hand, were seen as victims of fate, trapped in the moment and their emotions, unable to see beyond imminent dangers. Those heroes, such as Odysseus, who were able to look beyond the present and plan several steps ahead, seemed to defy fate, to approximate the gods in their ability to determine the future. The comparison is still valid – those among us who think further ahead and patiently bring their plans to fruition seem to have a godlike power. Because most people are too imprisoned in the moment to plan with this kind of foresight, the ability to ignore immediate dangers and pleasures translates into power. It is the power of being able to overcome the natural human tendency to react to things as they happen, and instead to train oneself to step back, imagining the larger things taking shape beyond one’s immediate vision. Most people think that they are in fact aware of the future, that they are planning and thinking ahead. They are usually deluded: what they are really doing is succumbing to their desires, to what they want the future to be. Their plans are vague, based on imaginations rather than reality. They may believe that they are thinking all the way to the end, but they are really focusing only on the happy ending, and deluding themselves by the strength of their desire.
I should probably read more Hellenic literature, so as to study this phenomenon further whenever I get the chance. Beyond that, I see a way of relating to the Left Hand Path. To be godlike is to have complete control, or as close an approximation as possible, of your own destiny. It’s not hard to recognize that you are not going to be in control of anything if you consistently allow yourself to be ruled by the present moment, the changing seasons of the day, and your emotions. You certainly won’t be in control of your own destiny if you can’t plan it out. You will either remain a limited creature, subject to the whims of “fate”, or you will surpass that through your capacity to sit back, observe the circumstances and be able to maneuver them and approximate wisdom of the gods in Olympus. I’m sure the analogy is understood.
And speaking of divine analogies, we see another in the introduction to the book…
Related to mastering your emotions is the ability to distance yourself from the present moment and think objectively about the present moment. Like Janus, the double-faced Roman deity and guardian of all gates and doorways, you must be able to look in both directions at once, the better to handle danger from wherever it comes. Such is the face you must create for yourself – one face looking continuously towards the future and the other to the past.
In other words, eat shit people who relentlessly quote Siddhartha Gautama about living in the moment to justify some air-headed and carefree view of the world!
I jest (well, mostly), but the point is easy enough to grasp: if you want to control your own destiny, and control your own emotions, step outside of the moment and look at it from that position, with objectivity. Much as a deity might step outside of his or her creation, looking down upon its inhabitants and observing things as they are, assuming we’re dealing with a rational deity of course.
The other law I want to talk about is the law of concentrating your forces.
Concentrate Your Forces
Conserve your forces and energies by keeping them concentrated at their strongest point. You gain more by finding a rich mine and mining it deeper, than by flitting from one shallow mine to another—intensity defeats extensity every time. When looking for sources of power to elevate you, find the one key patron, the fat cow who will give you milk for a long time to come.
Various websites offer the following interpretation of this law, which I can’t seem to find in the book itself:
Are you in a state of total distraction and diffusion, hardly able to keep your mind in one direction before you are pulled in a thousand others? The modern world’s level of conflict is higher than ever and you internalize it in your life.
The solution is a form of retreat inside yourself to the past, to more concentrated forms of thought and action.
1. Single-mindedness of purpose.
2. Total concentration on the goal.
3. Then use these qualities against people less focused.
Such an arrow will find its mark every time and overwhelm the enemy. This is what happened to ancient Athens, which lusted for the faraway island of Sicily and ended up losing its empire. The Romans stretched the boundaries of their empire to encompass vast territories; in doing so they increased their vulnerability, and the chances of invasion from yet another barbarian tribe. Their useless expansion led their empire into oblivion.
The text in question is related to the book, specifically page 174, where it talks of how the modern world is more divided than ever, in terms of individuals, families and political groups, there is more social conflict than before, and that this external state of things is internalized by humans resulting in a constantly distracted state of mind for the majority of the population. Keep in mind, the book was written during the mid-1990’s and published in 1998, but if you look at the modern world of 2017 I think you will find that not much has changed from his day except for the fact that social media is now an all-encompassing aspect of life, which can only entail more distraction for many people. If anything, it kind of feels like the conflict and division in the modern world has been getting worse, or at least that’s the case in America which is now more polarized than ever, but even here in the UK I think we are starting to become polarized in the same way as the Americans.
But going back to the point, I’ve often felt like I get distracted a lot. I do my coursework, and sometimes find myself staring at the screen before promptly eyeing another stimulation. It’s something that I struggle with throughout. I’ve written a schedule to try and order things, and I think I keep to for the most part but I suspect that I sometimes flout it unintentionally. I also sometimes feel like I have multiple ideas for what I want to do with myself and take a long time to settle on just one goal. A good example is with my guitar. I have thought about actually making music with it at some point in the future, and the reality of career expectations notwithstanding I have envisioned a few directions for my style to go in (all of them some form of metal though, let’s be fair) and I have yet to pick one over the other. Sometimes, I find myself to be pretty all over the place in many aspects, having a lot of things I want to do and not focusing on one thing nearly enough.
When I heard that law, for some reason I thought of an idea that I came across earlier from Friedrich Nietzsche which is referred to as “the organizing idea”, which seems to be traced to the book Ecce Homo: How One Becomes What One Is, which incidentally was the last book he wrote in the years leading up to his fall from sanity.
Meanwhile, the organizing idea that is destined to rule keeps growing deep down – it begins to command, slowly it leads us back from side roads and wrong roads; it prepares single qualities and fitnesses that will one day prove to be indispensable as a means toward a whole – one by one, it trains all subservient capacities before giving any hint of the dominant task, “goal,” “aim,” or “meaning.”
This idea was apparently something that he proposed as a way coordinating and ordering an entire multiplicitous structure of desires, drives and forces within the psyche or self: one overriding drive or ideation to rule as lord of the psyche, to grant the individual the ability to live his or her life with single-minded devotion towards a source of meaning in that life. This idea is said either to be attained through self-creation, the fashioning of an ordered, harmonious and unitary self out of the multiple elements of the self in the sculptor’s vein, or discovered over the course of the individual’s life, revealing itself to the individual at points, leaving the individual to seek out the organizing idea. I wonder if Luciferians relate this to the concept of the True Will, in reference to the Azal’ucel or the Holy Guardian Angel in Michael W. Ford’s work, in which case the True Will would be the organizing idea that the individual has to seek out, attain an understanding of or transform into in order to organize the self. On a slight tangent, Ford’s Luciferianism can be seen as pursuing essentially the kind of the journey that Nietzsche advocated – to descend into the depths, to bore the foundations, in order to explore the psyche in a journey true self-knowledge – and for Ford this journey is largely undertaken either through bare bones self-exploration or through the pursuit of occultism.
I thought of the organizing idea as something to concentrate forces behind, often in a personal and spiritual sense. A guiding force at the center of a life path, your activity. I don’t know if it’s apt, but I think it’s an approach worth thinking about.
So why did I talk about these ideas? Well, because they convince me more than ever of the value of an internalized sense of order, and of structure. They show me these things as paths to power, strength, wisdom, self-direction and the enlightenment of the Left Hand Path. Together it gives me a really good crystallization of the path I would take: not to join the kingdom of light, but to rule a kingdom of shadows, the dark kingdom of the soul. To step back, see with a detached set of eyes and take control of one’s fate through the human capacity to order the world around him. To transcend one’s own limitations. That last part is also important for the following reason: increasingly I find myself more and more aware of the fact that most humans are limited creatures: most of us favor group-think to some extent, most of us think we are rational when really, while not totally ignorant, we are only partly rational and often subject to delusion and ignorance, most of us are weak in the sense that we give into emotions such as fear with ease, and most of us are not capable of facing the darkness. Rare is the man who wants to make the journey to the underworld.
I think I’ve said in the past that YouTube is headed in a noticeably censorious direction, getting rid of content they deem offensive to either themselves or prospective advertisers, based on very arbitrary conceptions of hateful content. And recently, it appears that I was proven right, again. Jeremy Crow, a prominent Luciferian occultists and one of the founders of the Assembly of Light Bearers (formerly Greater Church of Lucifer), has announced that a number of his videos have been shadow-banned by YouTube.
As Crow himself explains:
About a month ago several of my videos were “shadow banned” by YouTube/Google. If you aren’t aware, this is something that has affected an insane number of YouTubers. This form of censorship doesn’t outright remove the video from the platform, but greatly diminishes it’s possible viewership and eliminates any potential revenue earned from it. A shadow banned video will never show up in search results, the trending page or related video suggestions. Often it won’t even serve up the video to people subscribed to the channel! The primary ways you can find a shadow banned video is by having the direct link or by browsing the uploaded videos on a specific channel. In addition, these videos are excluded from the advertising revenue share. In other words, you’re going to get way less views and will earn no money off the video.
So why is Crow being targeted for shadow-banning by YouTube? Well, looking at the examples of shadow-banned videos given on his Steemit article (which will be linked at the bottom of this post), you may have noticed that all of them except one deal with the subjects of Luciferianism and Satanism. He explains that YouTube’s criteria for what is deemed non-advertiser-friendly includes political content (though strangely enough The Young Turks or CNN don’t seem all that affected), profanity, unpopular religions and apparently having a disheveled/unattractive appearance.
Content that is considered “not advertiser-friendly” includes, but is not limited to:
Sexually suggestive content, including partial nudity and sexual humor
Violence, including display of serious injury and events related to violent extremism
Inappropriate language, including vulgar harassment, swearing and vulgar language
Promotion of drugs and regulated substances, including selling, use, and abuse of such items
Controversial or sensitive subjects and events, including subjects related to war, political conflicts, natural disasters and tragedies, even if graphic imagery is not shown.
It might not be a stretch of the imagination to suggest that Jeremy Crow’s discussions of Satanism, Luciferianism and the occult would be filed under controversial subjects, but even so, I find it baffling to me how Jeremy Crows videos would be considered offensive. Last time I checked, the only people who might be offended are Christians, Jews or Muslims, and even then I don’t recall them having seen fit to mass report Satanist or Luciferian YouTube content. And setting aside the issues of “hate speech”, I’m not entirely sure what the threat is to YouTube’s bottom line. I notice in the article that Crow doesn’t mention a statement from YouTube on the issue, which if you’re shadow-banned you probably wouldn’t get anyway since you’re being banned without you knowing it. What this suggests to me is that YouTube flagged Luciferian videos for arbitrary reasons, without explanation.
Two things are certain in my eyes. Firstly, this is to me further proof of the utterly nonsensical and farcical nature of the parameters of hate speech. I have seen a number of YouTubers report videos being demonetized for absurd reasons, including a someone who uploaded a review of Sonic Adventure 2 it got demonetized for “controversial subject matter”. And a couple of months ago, YouTube introduced the limited state feature, which bans certain videos from receiving likes, shares, comments or revenue not necessarily for violating YouTube’s content policy, but for “offensive” content. It is done self-evidently to suppress wrongthink, but its supporters claim that it is supposed to be done to suppress extremist and radicalizing content. I have gone through lists of videos put under the limited state, in fact I have also seen a Twitter account that logs videos put under the limited state. You’ll find videos that can accurately be described as white nationalist or fascist propaganda, or videos that posit arguments for those systems, but you know what you won’t find on those lists? ISIS propaganda videos. And hey, if YouTube wanted to suppress videos advocating for totalitarian and violent political systems, you’d figure there’d be videos advocating for communism on these lists. But apparently not. The parameters for extremism are one-sided, driven by the ideological bias held by Google, which was documented in detail by former Google engineer James Damore in his essay. And when it isn’t, it’s just downright idiotic all round.
Second, if Jeremy Crow’s videos discussing Luciferianism and Satanism were shadowbanned, then it leaves me wondering just how many other occultists, particularly Left Hand Path occultists, have been shadowbanned. What about Michael W. Ford or E A Koetting, both of them prominent occultists in Left Hand Path systems who talk about largely similar subject matter to Jeremy Crow? Or Styxhexenhammer666, another occultist, albeit for more well known and popular because of his political commentary than for his occult videos? For all I know, Jeremy Crow may indeed be the only case of a Luciferian occultist getting shadow-banned, but if they’ve shadow-banned him, then why not others?
This is a post that I’ve been wanting to do for a while now. I have wanted to address the concept of Deific Masks, and in a broader sense what to do with the Deity pages that I have. This is a concept drawn from the literature of the Luciferian occultist Michael W. Ford, and is thus very associated with the Luciferian belief system as defined by both Ford and Jeremy Crow.
In page 215 of Adversarial Light: Magick of the Nephilim, the term Deific Mask is explained as follows:
Outside our perceptions of space and time – beyond our concepts of cohesion and sequence – exist vast stirrings of raw power. This power may be canopied under the name of Primordial Darkness. It is cohesive yet it is oblivious to human concepts of individual sovereignty or patronage. It is multiplicitous. No macrocosmic sense of duality or contrast may be found – such power is endless, eternal and unbound.
Within this canopy of Primal Darkness is constant-shuffling, boiling chaos. Systems and forms both emerge and collapse within it. Collapse denotes the lack of a human context as a means to measure or discern its attributes. Emergence denotes at least some synergy with human perception. This synergy can be named as a deity.
Emergence in the context of ritual requires the Initiate to identify and sanctify those parts of the self corresponding with the deity or deities selected. This is a deific mask and does not hold specific dedication to outer reality being per se. This is up to self-determined association.
A couple of pages into the same book, Ford also establishes five categories of Deific Masks defined by specific attributes associated with the psyche.
Anterior: Associated with subconscious or unconscious, and the atavistic source of human being in Ford’s terms. Symbolized by the serpent or the dragon. It is related to the most base and primal instincts responsible for Man’s survival, and the concept of the abyss. Leviathan, Apep (or Apophis-Set) and Ahriman are given as examples.
Interior: Demonic Deific Masks. Related to the Id, to “inappropriate” desires that are interpreted by the Super Ego as the demons you and I know and love (for example, the demons found in medieval artworks). Associated with compulsion, curses, lust workings etc, as well as Goetic spirits. Lucifuge Rofocale and Glasya-Labolas are given as examples.
Exterior: Angelic Deific Masks. These are associated with the Super Ego and are viewed as inspiring self-improvement . Anael and Gadreel (two of the Grigori angels) are given as examples, as well as, strangely enough (for me at least) Belial (who I would’ve pegged as more of a demonic entity) and Agares (another Goetic spirit).
Ulterior: Therionic Deific Masks. That is, Deific Masks that are animalistic and associated with the form of beasts as well as and lycanthropy, shape-shifting and dreams. Related to deep-seated desires and secret fetishes which Therionic Sorcery is billed as exploring. Bael (another Goetic spirit) is given as an example (perhaps due to his conventionally chimeric appearance).
Superior: Associated with the Holy Guardian Angel, or the Azal’ucel, the spirit of the True Will (a term borrowed from Thelema) or higher self. In reference to the illuminated, awakened and perfected self. It is built upon the union of the Id and the Super Ego by the Luciferian Initiate. Could be represented as a beautiful male angel, or if feminine something along the lines of the goddess Diana (who for some reason is referred to as the “light side of Lilith” despite the two not being related to each other).
In Bible of the Adversary, says this on the gods and goddesses of the Luciferian path:
The Gods and Goddesses of the [Luciferian] path are collected from a multicultural perspective; they are what I refer to as Deific Masks, energies or spirits collected into forms in which we apply personality or image to. These spirits represent different aspects of our character, including the subconscious, latent powers and concepts.
How these spirits identify with you will be a part of the exploration process. As my own magickal work has crossed over through time and culture, the Deific Masks or Gods are also varied and have different meanings, appearances and associations.
In the book, it is recognized that the Deific Masks bring in a somewhat polytheistic angle to Luciferianism. This polytheism is viewed as a means to an end. The gods are tools of the Luciferian magician for the transformation of the self, not objects of actual worship. They are also seen as representations of natural forces, which would have been symbolized by animalistic or chthonic deities.
What I am pointing to is that such deific masks of energy hold specific aethyric and chthonic attributes which play out in nature – storms, earthquakes, volcanos, hurricanes can be considered a result of the chaotic and equally needful energy Typhon-Set, Ahriman or such.
Page 582 of Dragon of the Two Flames offers a glossary definition of the Deific Mask:
Deific Mask – Deific Masks are representations of a type of ‘power’, ‘energy’ which has a connection to the mind-body-spirit of the human being also. A Deific Mask is essentially what most identify as ‘Gods’, ‘Demons’ and other types of spirits associated with a type of occurrence in nature or the human being.
Page 36 of Necrominon describes it as follows:
The Deific Mask is the symbol and archetype of the God, Goddess or Demon which the Black Adept wears to access this specific type of energy; absorbing and compelling the power to become form in the reality we so choose. We do not become the Deific Mask; we seek to become our own unique divinity of energy in form.
A “Deific Mask” is a specific representation of power”, “energy and “phenomena” which is viewed as a symbol of a “God”. Deific Masks may be considered atavisms or representations of a part of the subconscious mind; even going as far as to suggest they are “literal” to those who choose to invest belief in such.
The Deific Masks represent specific types of power and their manifestation in both nature and the living temple of the mind-body-spirit. For instance, Seth (Egyptian god of darkness, war and the desert ruins) is a power of darkness and chaos bringing change, struggle and ultimately self-liberation from restrictive situations or methods of thinking. Seth challenges and will make strong the Luciferian, however uncomfortable change requires the strong character and will of the sorcerer to over a period of time, “become” (Kheper) like Seth or one of the manifestations of this Deific Mask.
Whenever the Deific Mask is described in Ford’s writings, the basic meaning of the concept is consistent. The Deific Mask refers to a form or construct relating to the human mind which is manifested or invoked through ritual. In this sense they can be seen as spirits, but the existence of the gods and those spirits is treated rather ambiguously by Ford and his Luciferian tradition, though generally it seems the gods are discussed not as literal beings or outer intelligences to be supplicated within a classical polytheist system, but as constructions that can be useful to the human Luciferian magician, at least under the right circumstances. They are not our masters, they are tools of the magician.
In this sense, what stands out about Luciferianism is what is basically a kind of psycho-spiritual semi-polytheistic framework. The gods are symbols, and there are many of them, but as symbolic archetypes these gods have a transformative power and are seen as a source of energy for the practitioner as he/she travels down the path of self-awakening, empowerment, spiritual enlightenment and transformation.
And it’s at this point I feel like expanding upon the Luciferian approach to Satanism, which I mentioned in my previous post. At this point, I am still basically a Satanist first, in that I root myself in a philosophy derived from LaVey, I live my live for myself and I value the world as it is and believe that Man is better off just being Man without being engineered into something that he is not by either religion, tradition, “progress” or political ideology. Luciferianism, while sharing many aspects with Satanism, is its own philosophy, stressing through , with resistance to what it considers monotheistic slave-mentality and Christian dualism a pretty big theme. Satanism, while almost certainly opposed to Christian monotheism, lacks the sense of mission that I sometimes see in the Luciferian movement – which if I’m being perfectly frank is a point in its favor (after all, I am a Satanist first, and Satanism in my view tends to resent evangelism wherever it comes from, even from another form of Satanism). The Luciferian approach to Satanism therefore, means that I would largely accept Luciferian magick and ideas as an important part of my own Satanism, even if I don’t agree with everything about Luciferianism (as you might soon see in future posts), and I embrace Luciferian spiritual goals and its conception of the Adversary. Because of this, I think I can accept the idea of the Deific Mask on the grounds that it brings the gods to the level of the individual through a paradigm that is not particularly theistic in its conception, which means that I need not worship literal deities, rather I embrace the archetypes of the gods as representing parts of the psyche as well empowering.
From what I understand the Luciferian is not limited to a specific number of Deific Masks, but can invoke many to suit specific purposes, goals or rituals. Which I guess means that pretty soon I’m going to have to think about my own system (mainly the Deities pages, in which I have six main deities listed; I guess I’ll just change “My Deities” to “My Deific Masks” for now).
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.
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.