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THIRTEEN
ON HERMETIC SATANISM
The Thirteen
Initiatory Institution for Hermetic Satanism
http://hermeticsatanism.com
On Hermetic Satanism
Satanic Press
Published 2016 by Satanic Press
Version 1.0.13
SATAN 7
THE SELF: ME 9
SATANISM 14
PENTAGONAL CODEX 15
SATANIC KEYSTONES 17
Occultism 18
Darkness 20
Passionarity 22
Deication 24
The Progress 26
ANTI-PATTERNS 28
THIRTEEN 29
4
INTRODUCTION
S
atanism embraces and synthesizes aspects of occult knowledge historically
attributed to dark and sinister deities, such as Seth & Apep, Shiva & Kali,
Ahriman & Az and, in modern days, to Satan. Thus, Satan is the ultimate
summa daemonium within the whole scope of post-modern culture, much
outside common monotheistic religions.
5
shares many common methods and views with Ur Group, Cultus Sabbati,
Temple of Set, Dragon Rouge etc. But notwithstanding all similarities it is the
rst occult organization redening Satanism as not just a rational belief or
a dark gnostic cult, but as a natural non-dualistic worldview, philosophy and
initiatory occult system with Satan embedded in its core.
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6
SATAN
O
ur vision of Satan combines Egyptian, Ancient Mesopotamian & Mediterranean
cultures, oriental traditions (Shaivism, Vamachara, Tantric Buddhism,
Taoism) along with a post-modern scientic worldview. In this regard,
we bring occult understanding of Satan beyond common theistic-atheistic
dichotomy: Satan is neither a demiurge-creator nor the primal creation, but
the primordial current of emergence, evolution, progress, owing from the
very dark roots outside any intrinsic existence*, passing through dependent
origination of the existent and directed towards fractal individuation within
the multitude of evolving intelligence. As the Princeps of individuation he is
the highest individuality of the multiverse itself, and in this sense we see him
as a deity and accept his existence. But at the same time, Satan is empty of
intrinsic existence: his nature is dependently arisen from the whole
multiplicity of things that exist in the world. The described approach helps to
understand Aleister Crowley's vision of mystics Atheism as one of the
highest, though misunderstood approaches that one can take on religion.
According to the theory of emptiness, any belief in an objective reality
grounded in the assumption of intrinsic, independent existence is
simply untenable.
All things and events, whether material, mental or even abstract
concepts like time, are devoid of objective, independent existence
Things and events are empty in that they can never possess any
immutable essence, intrinsic reality or absolute being that aords
independence.
7
Since Satan's image synthesizes and crystalizes the whole multitude of dark
deities throughout the whole history of mankind, we prefer a henotheis-
tic approach to Satanism. In practice it means that Satan (by whichever name
the practitioner knows him) becomes the center of gravity for the fractal
multiplicity of Dark Pantheon of deities, and dierent daemonic deities (in
fact, seen as his avatars) can assume the leading role in an ecstatic invocation
or occult work according to the situation that requires their presence.
As above, so below: a deep look into the inner Self (a personal equivalent of
Satan) reveals and teaches how to work with the same inner polyphony, the
inner multiplicity of the Dark Pantheon. This represents Satanism as a path
for initiatory occult development.
8
THE SELF: ME
I
n a humans inner world, rich and diverse, there is no single commanding
center. On this, modern psychology agrees with the ancient Eastern
teachings like Buddhism, Hinduism and Taoism. The conscious ego gives the
delusion of a commanding center, but in reality it is a mere observer that
reects on its surroundings, a traveler in a small boat of focused attention in
the vast sea of impressions. However, despite the absence of an obvious
commanding center, our psyche does have a center of gravity, located deep
inside. This center of gravity is multiple by its nature, with so many facets
that it becomes very hard to identify it. The ego is just a small part of this
center of gravity and being the part that we comprehend more easily, it is
often mistaken for the whole. This is much like a dream, where the hero
(=the ego) slays the monsters, but fails to comprehend that these monsters
are his own fears and hopes, and that he, along with all other parts of the
dream, is a proxy of the dreamer himself. The dreamer exists and is very real,
although his reality is on a dierent, deeper level than that of the subjects of
his dream. In a similar way, our deeper inner Self exists and is the real driving
power behind the choices we make and, more generally, behind the patterns
of our life. Any development and personal growth would mean improving
and synchronizing the way that the Self works, empowering the Self to
interact better with all its (ours) integral parts (such as ego) and with the
surroundings.
From the scope of occult, the Self, which we also name after an ancient
Sumerian term ME, is the subject of the sinister alchemical Great Work
(opus magnum), the result of this Work and the very process of the Working.
Although the Self is a concept that has many parallels in various cultures, our
approach is somewhat unique. We see ME as a non-homogenous system
consisting of two major parts united in the labor of Love (in Crowleyan
meaning) and possibly a legion of minor parts. The two major parts are very
unlike each other and are known as Nature and Will, Mercury and Sulfur, and
9
under many other names and guises, such as perhaps ka and ba of the
ancient Egyptians or po and hun in Taoism. These two major parts are not
intermixed into homogeneity, but interact while having plenty of empty
space between them, like for example the Planets and the Sun. In addition,
multiple swarms of minor planets, asteroids and comets could symbolize the
third component of ME, also known as Salt and by many other names.
11
the initiate. An apophatic neti neti (neither this, not that) search for ME
brings ultimately the same results as the opposite, conrmative approach,
since the transcendent ME is beyond both existence and non-existence,
beyond object/subject or observer/observable dichotomies. The described
approach can be seen as an illustration for Aleister Crowley's vision of
mystics Atheism as one of the highest, though misunderstood approaches
that one can take on religion. Being transcendent, ME at the same time is
very natural and very much of this world because there is no other
world. This is what Buddhists (like Nagarjuna) mean when saying that
nirvana is not really dierent from samsara.
The mysterious ME does not have beginning, nor does it have an end. It
existed before one was born and will exist after a body has died. An occultist
should live by ME, live as ME, reveal and manifest it, multiply and strengthen
its aspects. In an alchemic sense, an occultist takes a very natural and
common, all-encompassing thing with limitless potential, materia prima
and by applying his Will, turns it into a complexity of evolved materia nita.
The nature of ME does not change with time, but ME plays in joy (compare
to concept of lila in Hinduism) and evolves, like a growing child. The ability
of ME to evolve is really important and often misunderstood, especially by
the Westerners that are trying to follow Eastern doctrines. Yes, deities are
able to evolve and evolve indeed and so do people otherwise it would be a
very dull world. Any god incapable of evolution, falsely promoting himself as
an Absolute, would also castrate his own creative ability.
13
SATANISM
S
atanism is a worldview, a philosophy and prac-
tical occult system naturally emerging from
the understanding of Satan and the Self de-
scribed in the previous chapters. Satanism has
a non-dualistic nature, taking the world as a
whole, without separating spiritual and
non-spiritual matters, without introduc-
tion of a monotheistic god of any kind
(creator, demiurge, either good or evil)
but rather with a fractal Pantheon of
dark deities (Pandaemonium), un-
derstood in quite an agnostic or bud-
dhist sense, as we describe Satan
above. The deities of the Dark Pan-
theon could be seen not only theisti-
cally, but also non-theistically: as
profound laws of Nature; laws of
evolution towards higher frac-
tal complexity and intelli-
gence. Thus, Satanism
stands outside of
k(q)abbalistic or gnos-
tic (dualistic) currents; it embraces the Her-
metic holistic approach, combined with post-
modern philosophy. From a hermetic point of view,
the things above are like the things below; in this sense
Satanism becomes a Self-theism, understanding the Self as a
Satan of the inner world, but again, not as a monotheistic center,
but as a polyphony of the internal Pandaemonium.
14
PENTAGONAL CODEX
A
s a philosophy and worldview, Satanism is based on ve interconnected
principles that we call Pentagonal Codex. These principles are the direct
result of both Satan's nature and qualities of the Self.
3. Using Passion. Flaming passions are the moving force for the
development, as they give energy for the radical transformation.
Denying and submerging passions damages ones wholeness.
Forbidden fruits are to be experienced and enjoyed; even
negative emotions are important: they should lead to new
achievements, resulting in pleasure and becoming tools for the
development.
15
4. Hermetic Interconnectedness. Our individuality (microcosm)
exists within a larger world (macrocosm) and they are strongly
interconnected. The Self is able to evolve only by manifesting its
Will both upon the inner and the outer world. Thus, Satanism
strongly opposes solipsism, as well as out-of-the-reality pipe
dreaming or we'll do it in the other world esoteric fantasies.
Pentagonal Codex are the values of Satanism; they are a natural development
of the ideas of Friedrich Nietzsche, Julius Evola, Aleister Crowley, Osman
Spare and Anton LaVey, as well as of many ancient and oriental great
thinkers.
16
SATANIC K EYSTONES
S
atanism is not a mere philosophy or worldview; it is also a living practice. It is
a crooked path of initiatory development curling around ve consequent
Satanic Keystones: occultism, Darkness, passionarity, deication and
the progress. Each of these keystones we will describe in a form of brief
essay.
17
OCCULTISM
Occultism is a set of methods for obtaining information and acting in the
area of unknown or partly unknown. While science is a method for
getting statistically-veried knowledge (with technology as its
application), for the sake of reliability and robustness science
sacrices everything else. Thus, scientic approach, being eective
in minimizing risks of failures, becomes highly inecient when
you are desire extreme progress in a limited time, need swift
decisions and take rapid actions in a dark territory, willing to take
a high risk. That is why occult method has a place on the crooked
path of dark development, where extremely risky self-development
practices are required*. No action in the eld of dark arts and on
the path of deic individuation is possible without the occult
method, which consists of mysticism (as a way of
comprehending unknown and irrational) and magic (as a way of
acting upon it).
* of course using the power of science and technology when the progress makes it
possible
18
schools continue to reproduce this approach and are left out of touch with
the reality.
19
DARKNESS
Darkness is an implicate nonlocal foundation for everything, the emptiness
behind the existent and the source for depending arising for the myriads of
things that constitute world. By saying that Darkness is an implicate
nonlocal foundation, we refer to the modern ontological understanding of
the physical reality as, for instance, described in the works of David Bohm.
However, it should be noted that physical theories can change, while
deepest layer of the reality according to agnostic view can not be
comprehended or described by any theory. Thus, Darkness
is the phenomenal world empty of intrinsic existence in the
Buddhist sense (see the teachings of Prasangika and Svatantrika
schools of Mahadyamaka Mahayana Buddhism or Vajrayana schools
for Tantric Buddhism in Tibet, such as Gelug) and Darkness is the
nature of such emptiness (sunyata). Thus, Darkness is not a place or
some other world, or something behind the physical Universe; rather, it
is a non-local (i.e. being present in everything, from quarks and dark
matter to stars and living beings) source for dependent origination,
emergence and self-organization of the dynamic Universe (or even
multiverses, as a more correct term).
At the very basic level Darkness can be understood as unknown and socially
unacceptable (the otherness). Such otherness might be illustrated in
a historical sense: from ancient times shamans, magicians and other initiates
were living on the edge of society, both in direct and indirect sense: they were
not following common moral and social rules; their dwellings were located at
the edge of villages and cities (see for example the meaning of the term
hedge riders). This marginality was not self-contained; unlike many
modern marginal dark subcultures these people indeed inuenced the top of
their societies by advising and even anointing the rulers; holding a court
and performing other key roles. It was so, until mages and sorcerers had
become feared and hunted by the society... Thus, the way to go beyond usual
limitations of any kind (social, human, moral etc.) requires being opened to
the otherness.
20
Psychologically "the other" is attributed to the dark, shadow parts of human
psyche; hence it is represented in culture in form of dark imagery, projected
into socially marginal phenomena etc. This labels Darkness as sinister, antino-
mian and forbidden. Unknown, non-understandable, irrational invoke fear
an evolutionary mechanism of self-protection for any biological being. Fear
feeds stress, which should lead to an action, and if the action was successful
to an adaptation and evolvement (compare to What does not kill me, makes
me stronger by F. Nietzsche). Unlike animals, with social development hu-
mans lost the ability to transform fear and stress into a proper action; hence
stress became devastating distress, provoking chronic diseases (diseases of civi-
lization), leading to premature death. Historically many human societies
choose to solve this problem by avoiding the unknown evoking some socio-
logical equivalent of psychological repression; repression right up to auto-da-f.
The result was simple: no stress no development; deprivation from the un-
known led to general weakness and degradation, both of individuals and soci-
ety. Thus, for the modern society and culture, sinisterness has become an
equivalent for the otherness of Darkness, and any proper initiatory and occult
work in the eyes of majority looks sinister, satanic, evil. But such Evil is the
real root of the Live, the force for expansion and progress; instead of avoiding
stress one should seek to face the unknown and transform it into a proper initia-
tory action. Thus we emphasize: Darkness does initiate and Darkness is the
only source of initiation.
21
PASSIONARITY
Passionarity is the Will desiring to be embodied (incarnated) in
Nature. Such desire is in fact an expansion of the Self; it is also called
alchemic projection and represents the triumph of the opus
magnum. Facing Darkness causes initial shock and chaos, but as
time passes, the initiated starts to feel a tranquil
satisfaction a potent sense arising from the internal
Darkness. Alchemy claims in this regard: nigredo is
followed by albedo. However, such satisfaction is just a
stage of a proper occult work. On a much profound
level, a strong Will should arise from the dark abyss,
from the understanding of its own emptiness (sunyata
and xuan tao, briey described above). Such Will is
grounded in passion, multiple ambivalent emotions, arising
from unconsciousness, directed towards expansion. This passion
requires to develop the Self further; to project its Will upon the world; it
manifests in what alchemy calls rubedo: a work in royal purple, a triumph of
the Will united with the Nature in an act of Love. While opus magnum is a
multi-staged process with nigredo, albedo and rubedo as its integral parts, the
seeds of passionarity can be felt from the very beginning, at least by those,
who feel their satanic nature. The whole opus is not a sequence, but rather a
fractal spiral, with main stages not only repeating each other on a new level,
but also being nested into each other. Thus, even initial awakening of the
own Self and discovery of one's Will quickly manifests as passionarity, for
instance in form of desire to evolve. Passionarity works in both
directions: into the deep of microcosm the world inside, and outside, into
macrocosm our culture & civilization. The climax for such passionarity is
deication.
22
become cannot be separated from the world: it is a deity of the world, not
outside of it. As Satan sometimes is titled the Prince of this World and as
pagan deities were rulers for the world of man, the same way a deity evolving
as a result of opus magnum has to inuence, change and dene the world,
human culture and civilization. Our culture is our environment, and we can
not develop without changing it. Thus, passionarity can be called
the expansionistic projection of the Will.
23
DEIFICATION
Individuation the development of the Self is one of the most
important values in Satanism. The process of individuation
implies discovery and development of a persons potential to
its fullest even beyond limitations of the human life itself.
Being rooted in Darkness, an occultist is able to continue his
existence into a non-local form, much beyond the life of
human ego and mortal psyche; transforming the individual
Will into a quality and force of nature, becoming a
novel deity, a part of the fractal Pantheon. How this can
be possible? The complexity of the topic does not allow one to
describe it in a brief essay, and, in fact, it could be only
comprehended through a proper initiatory practice.
Some samples can be taken from the self-generation
practices in Tantric Buddhism or from Taoist alchemists,
who practiced methods that strengthen the body as much as the
consciousness, seeking to live longer and healthier lives and ultimately to
transcend physical mortality. This desire to preserve the Self and to transcend
personal limits is the link between the Oriental alchemy of immortality and
the Western alchemy of the Philosophers stone. It is also the same passion
that fuels the trans-humanists who are looking forward to cyborgization and
fusing the human mind with a computer.
24
shaped by more generic principles that they embodied Death, Love, War
etc. they was also seen as embodiment of these principles in esh. Those
people not only become deities in their own right, but also are seen as avatars
of other, more established deities, like in a fractal. In a process of theurgy,
the world around those people was also changing according to the principles
that they embodied.
Satanism oers occult and real-world ways for such theurgy, the work of
deication. A fully developed potential is embodied in an occultists deeds
and changes the world in many ways. These deeds become non-local, i.e. they
become a self-sustaining power partially independent of the physical entity of
the occultist. For example, Jack Parsons was an inuential occultist, whose
path towards individuation and immortality included major contributions to
rocket science and space exploration. These contributions have helped to
keep his name, his views and his Will alive until now. Just like occultists use
symbols and sigils to direct energies, individuation needs to be embodied and
anchored in something material and needs to have practical results that
aect the world on a greater scale. Flying spaceships are indeed such a
practical result, something that will live on. However, as we said in the
beginning, the real deication being grounded in a social heritage and
impacting on civilization goes much beyond that.
25
THE PROGRESS
The path to deication is based on how the person impacts the
real world. Progress, both in science & technology and as a
development of humanitarian arts, can also be viewed as a path of
the collective Great Work for humanity. It is an attempt to change
the nature of things and create new things that have never been
before. Telephones are no less an achievement than telepathy and
robots are not inferior to golems. Literature, paintings and music
masterpieces can bring exaltation and insights no worse than
meditation and religious texts. By their nature, sciences and arts are
often perceived as a sacred and sinister activity in myths and in
everyday life. Many key cultural inventions are attributed to
rebellious and darker deities, such as for example Prometheus and
the Fallen.
26
There were times when science, arts and magic were just three names for the
same creative activity, and such understanding was self-evident. When
ancient priests observed the night sky, the planets and stars were perceived
by them at the same time as deities, omens, symbols and as practical tools
e.g. for the farmer's calendar so as to harvest more grain, or for the sailors to
nd their way at sea. When ancient mathematicians made their discoveries,
they were looking at the same time at the mystical meaning of numbers, their
visual geometric and acoustic musical signicance and at their practical
applications for e.g. architecture and trade. There was no true magic without
scientic application and no true science without magical insight. This
ancient hermetic view, the music of the spheres, was lost in the Middle
Ages, reestablished briey in the Renaissance era (with such gures as
Leonardo da Vinci), but unfortunately was lost again in the modern days. Too
much specialization has damaged the ability of scientists, artists and
magicians to study the interconnections and all implications of what they are
doing. Thus, we feel it is important to work on the restoration of this
wholesome view of the world.
27
ANTI-PATTERNS
T
here are some practices and beliefs that block human capacity to develop or
lead to signicant failures in the occult path. We call such things anti-
patterns that should be avoided. These are: stigmatization, overcentraliza-
tion and enclosing. Stigmatization of dark, unknown, irrational elements
leads to counter-initiation; any monotheistic religion is a common example
of this. Another issue with monotheism is related to claims about the only
true god and the only truth we call it anti-pattern of overcentralization.
Overcentralization opposes multiplicity, fractality and complexity of the real
world. Last, but not least: any human must maintain the proper link
with the environment, a form of feedback. Such feedback will not allow us to
become detached from reality: pipe dreaming is a common disease between
so-called esotericists and magicians. Dogmatization (another unfortunate
property of many religions), inability to hear others, to see the consequences
of one's own actions and take responsibility leads to an inability to adapt and
fails development. We name this anti-pattern enclosing, and we strongly op-
pose it in both practical and dogmatic sense. These anti-patterns are the re-
sult of dierent forms of psychological repression, thus they diminish the
ability to interact with Darkness, and thus make proper initiation and occult
work impossible.
28
THIRTEEN
W
e already have emphasized that Satanism means development of the Self
much beyond any restrictions and bounds of the common life. However,
development is frequently misunderstood as an endless cycle. Such vision is
rooted in ancient observations on the daily and annual cycles of the Sun and
planets; through the past centuries it has become a tradition (see for instance
the concept of the cyclic pralaya in Hinduism): it prevailed in the Middle
Ages and it is present in modern cultural imagery. In this regard, modern
esotericism frequently takes twelve as a symbol for such closed cycle (twelve
months, twelve hours of the clock, twelve Zodiacal sings) or completeness
(the twelve apostles, twelve Olympic gods, twelve knights of the round table
or twelve members of the jury). To oppose this meme of the cyclic
development and twelve as its symbol, we add another step to the cycle,
breaking Ouroboros and unwrapping into an endless exponential spiral. This
is a fractal spiral of development towards complexity, where the end becomes
a totally new beginning, materia nita becomes materia prima of a new Great
Work and not of the same one. And to be precise, the Sun during its annual
path in fact crosses 13 (not 12!) celestial constellations, which are not
equivalent but have a dierent size: the concept of 12 equal Zodiacal signs is
simply contrived. There are also 13 lunar months in a calendar year: twelve of
Lunar months are complete and the thirteenth is incomplete it crosses the
boundary between years and continues into a new year. This strongly signies
the spiral nature of time, rather than a cyclical return to the previous status
quo. Thereby, thirteen become a numeric symbol for natural and real
development, which has the form of a repeated spiral process, not a cyclical
closing.
29
Fools and Thompson, The thirteenth number: Then, there/here and now. for a
review). Here are some examples:
30
31