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THE

THIRTEEN

ON HERMETIC SATANISM
The Thirteen
Initiatory Institution for Hermetic Satanism
http://hermeticsatanism.com

On Hermetic Satanism

Digital Publishing House

Satanic Press
Published 2016 by Satanic Press

Version 1.0.13

The Thirteen, 2015-2016


All rights reserved. No part of this publication may be reproduced in any
form or by any means without permission from the Publishers.
CONTENTS
INTRODUCTION 5

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.

Satanism as worldview strongly advocates non-dualism. Satanists do not


limit their conquests neither to spiritual side of things, nor to mundane,
neither to cosmic nor anti-cosmic, they basically do not adhere to such
(and many other) false divisions! From this point of view, the multiverse is a
whole, both known and yet unknown, both beautiful and ugly, conquered or
yet unconquered; it is Satan's own realm and satanists rightful territory to
expand into and reign over. The means for this occult expansion are provided
by the well known hermetic fact that microcosm is like macrocosm, and thus
men are as gods, if we look deep enough into the Great Abyss within.

This vision is successive to many initiatory teachings of the past and


modernity, especially ancient dark cults and mysteries of Mesopotamia, Egypt
and Greece; Shaivism, Vamachara, Tantric Buddhism, Taoism, Zen etc.
Hermetic Satanism adopts and evolves ideas of Friedrich Nietzsche (on
transcending limitations of human nature), Aleister Crowley (Thelema as the
Law of the Will), Julius Evola (renovation of occult Hermeticism), Austin
Osman Spare (ecstatic self-gratication), Anton S. LaVey (Satan as a new
cultural symbol).

As an initiatory occult organization The Thirteen practices the described


form of non-dualistic, hermetic Satanism. We use thirteen as a meme with
vast cultural meaning linked to Satanism and pointing to otherness,
irregularity and sinister matters. Furthermore, thirteen by its occult
meaning signies certain aspects of dark arts, alchemy, astronomy and
theurgy the topic we describe in some details in this book. The Thirteen

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.

* absence of intrinsic existence and dependent origination (also simply called


emptiness, voidness, vacuity, thusness etc) is a translation from sanskr. nyat.
We understand it closely to views in Tibetan Buddhism. The simplest denition was
given, for instance, by Dalai Lama 14th in The Universe in a Single Atom: The
Convergence of Science and Spirituality:


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.

This symbolic example blends alchemy, astrology and theurgy. It also


illustrates the idea of non-locality, fractality of ME, its multiplicity, since
many dierent objects are viewed as parts of the same essential
force. Besides, planets can be viewed hermetically as more than just physical
bodies Venus is alchemical Copper, passionate love, number 6 and many
other wonderful things. Ancient Sumerians believed that the ME of the
deities are multiplied by their temples, priests and oerings. In the same way,
bits of our ME project into everything we do in our lives our deeds, books
that we write and artifacts that we craft, people that we inuence, places that
we are fond of and ideas that we support. In fact, when a Magician dies, his
ME (not ego or human psyche) can persist through death, being transformed
by it and continue to aect the world as a part of human culture, as a ME of
a deity. Thus, an occultist is not a simple mortal: as above so below, and men
are like gods. To take the astronomical analogy one step further, men are at
the same time fractal parts of godly entities, and also gods in their own right
in the same way as our solar system along with many other solar systems is a
part of our Galaxy. Think of planets moving around the Sun and at the
same time Sun moving around the Black Hole that is the center of our Galaxy.
And the Galaxy is moving too, with a breathtaking speed, around larger
centers of gravitation and so on.

The comparison of an expanded ME with the singularity of a black hole is not


accidental. While the surface of a developed human psyche resembles an
analogy of the Solar System, with a polytheistic Olympic pantheon of deities
patronizing the surface of our emotions, passions and energies (the classical
antique Greco-Roman pantheon which lends names to our solar system
planets is a good example), the deeper layers of human psyche are much
darker. It was discovered by post-jungian psychologists, such as James
10
Hillman or Miller David (see for instance The New Polytheism, Harper &
Row, 1974), that once we remove monotheistic oppression from psyche and
allow the inner polyphony to appear from the underneath, we can start to
approach in awe the mysterious, dark, numinous Self, which is another guise
for what we call ME. By its nature, this Self is antinomian towards social
standards, as it contains both the conscious and the non-conscious, known
and unknown, acceptable and not acceptable by the society. It is unique,
personal and unlike any other, but at the same time trans-personal and links
to the collective unconscious levels. It is inside and outside; it is more than
one thinks that he is. Thus, such Self is fearful for the uninitiated, because
it can devour social personas identied with a human ego. At the same time
such Self grants humans a deeper, deied existence in return for overcoming
the fears. Thus, for example, Stanton Marlan, a post-jungian
psychologist, speaks of the Self as the Black Sun in human psyche (however,
Back Hole would be even a better analogy). When viewed as the power
behind any true initiation, ME is viral, expansionistic and inltrating. As
a serpent that seeks and charms its prey, it attracts and mesmerizes.
Nietzsche suggested: nd the courage to look into this Abyss once and it will
look back at you for all eternity. While a person's rst approach to ME is often
accompanied by chaos and confusion (see, for instance, the rich imagery for
alchemical nigredo), one can learn to work with the inner polyphony and
multiplicity of Pandaemonium and hence introduce a henotheistic approach
described above.

Many aspects of ME, both in microcosm and macrocosm, were well


understood by oriental religions and described as Atman-Brahman unity, as
Tao or as anatman. For instance, ME is the root of its own existence
remember the alchemical in order to make gold, you must have gold. ME
can be anything it Wills to be, but it does not exist or manifest independently
of all the other things: it is empty in the Buddhist sense, as it lacks intrinsic
existence. In terms of quantum physics, we could call this superposition of
multiple states, resolved into a denite state only by an observer, but stateless
when remains unobserved. Hence, ME is invoked by dependent generation
a process of cause and eect which enslaves the profane, but frees and deies

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.

Similar to celestial bodies, manifestation of ME is governed by rhythm and


synchronicity and has a certain vector of movement. There are rhythms,
cycles and patterns that repeat themselves on various levels in the process of
evolvement towards higher complexity. These repetitions do not copy each
other, nor are they random. Development and its phases (such as nigredo,
albedo and rubedo, if we take the alchemic approach) is spiral rather than
stagnant and cyclical, and each mahapralaya (the great dissolution at the end
of any Great Work) signies the start of a more complex, beautiful and
wonderful Great Work. One huge contribution of the West and, notably,
Nietzsche to the old religious debate is the clear understanding of this urge of
12
Nature to evolve and surpass itself, to become more than it is. This is the
essence of LIFE, while some traditionalist societies read it backwards and call
it EVIL, as was emphasized by Anton LaVey. This is the root of the sinister in
Satanism: we dare to say that everything has to evolve.

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.

1. Ultimate Individualism. Evolving individuality the Self, its


Nature and Will has the supreme value. This is the principle
of the sovereignty of the Self: there is no law above the
unfolding Will of the Self; there is no truth above its evolving
Nature. No authorities or dogmas can diminish this principle or
proclaim any objective absolute truth.

2. Initiatory Development. Individualism leads to the


evolvement of the Self into a deic form, much beyond
biological, social and psychological restrictive bounds of the
mundane life. Such deic form can be described as an ever-
evolving complex nonlocal system. Initiation frequently takes
violent and extreme forms; this is a gradual and non-linear
process, a crooked path as an endless, branching fractal spiral
rather than a xed sequence.

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.

5. Dignity of the Self. Development is the emergence of new


patterns grounded on the present and the past, on the Nature of
the Self. Thus, to remain an integral being one has to be true
with his own Self: this is the root of deic dignity. Moreover,
while Satanism opposes religious morality and implies
disruption of existing status quo, satanists stay consistent in
their decisions, taking responsibility for their actions.

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).

Historically, European occult traditions have been repressed by the Christian


cults. These cults have opposed any natural knowledge for millennia, which
led to signicant degradation of occultism comparing to its ancient hermetic
roots. The occult sphere became completely detached from the scientic
progress of the last centuries and now is frequently understood as an
aggregate of self-contained dogmas. While esoteric knowledge of ancient
priests and philosophers in Sumer, Egypt, Greece etc. were derived from their
observations on nature, scholasticism and monotheism created a strong
current towards imaginable other realities (dualism, Gnosticism). Those
days it was a reaction to the monotheistic oppression: if you have no rights to
discover and improve the nature (since it is created by impeccable god),
your only option is to attribute your studies to another realm.
Such oppression is in the past now, but many modern occult and esoteric"

* 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.

As The Thirteen we take another approach: we re-shape the occult tradition


by merging its ancient roots from dierent cultures (of Ancient
Mesopotamia, Egypt and Greece; Shaivism, Vamachara, Tantric Buddhism,
Taoism, Zen, etc) with post-modern worldview and state of the art in science.
Thus, we see alchemy as an extension of complexity science, projecting
natural laws, patterns of emergence and non-linear evolution onto initiatory
practice of self-development; we see numerology as generic patterns within
time series of the natural phenomena ("the music of the spheres"). We see
astrology as an occult extension of astrophysics and cosmobiology, based on
the known data regarding the inuence of lunar cycles, solar and planetary
magnetic elds, cosmic radiation etc. on psychological and biological state of
humans and processes of emergence in complex self-evolving systems. But
again, we do not limit ourselves by strict scientic (statistically-proven)
knowledge, but extend it using sympathetic analogies into the area of
unknown, taking the risks of mistakes for the sake of further stimulated self-
development progress, in the same way as was done by ancient priests or
Renaissance genii. All these represent our own approach to modern occult
knowledge and practice, which is a crucial, integral and organic part of non-
dualistic hermetic Satanism. No another realities are required when our
own reality remains mainly unexplored.

An occult approach requires an openness to the unknown, ability to work


with ones own fears and a strong will towards development without
compromises. Altogether these have to drive individuation beyond the
limitations of human nature, towards deication and, according to hermetic
link between micro- and macrocosm, lead the progress beyond current
limitations of the mundane.

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.

However, Darkness goes far beyond psychological, social or cultural


meanings of sinister things; we would like to repeat, that Darkness is not a
simple marginality or a subculture, not a substance or a place. In fact, it can't
be dened, its verbal descriptions are always apophatic: everything that can
be said of it is a lie and is not true. Initiatory process implies discovery of
important properties of Darkness, such as qualities of Taoistic xuan tao,
Buddhistic sunyata and santana; quantum non-local (non-)existence etc.
Darkness cannot be comprehended by the mind in any rational way: its
properties are non-qualities; only initiatory interaction with it is possible.
Such an interaction represents a crucial part of occult work and, in the result,
leads to the deication.

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.

Passionarity is strongly connected with the other Satanic Keystones.


Speaking guratively, the Will, awakened from Darkness, develops
throughout the occult initiatory work towards the desire for
deication. According to Hermetic principles, a deity we are seeking to

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.

Individuation is a process contrary to suicidal and self-destructive behavior,


which is quite frequent among so-called dark cults and their adherents.
While initiation might sometimes signicantly impact the human psyche and
lead to destructive trends we would like to emphasize: self-destruction is
unacceptable in Satanism. Initiation might be only mistakingly seen as
contradictory with self-preservation; this contradiction becomes supercial if
we look at the dynamic process of initiation. While in order to expand the
occultist takes initiatory risks and puts at stake the sense of wholesomeness,
undergoing what is called philosophical death, strong passionarity forces
satanist to stand up and rebuild himself each time. Thus, we regularly shatter
our worldview to pieces, but gain back renewed.

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.

On a signicantly simplied level, deication could be also illustrated by


cases from the human history. The deication of heroes is a well-known
phenomenon: most of the deities, even those embodying abstract notions
and natural phenomena, are rooted in the names and images of heroes and
high priests of the past like physical laws or math theorems are named after
scientists who had discovered them. Deeds that transcend the limits of
common understanding tend to have an eect that goes beyond mere social
recognition: humans become deied and have a mythology built around
them. With this in mind, let us remember the hermetic homo factor deorum
est: deities are created by men. Since the lives of such deied people were

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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.

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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.

One aspect of individuation that is often overlooked is the broadness of the


persons views, the capacity to comprehend complex things, to notice the
system that is behind the details. This quality is often confused with
education, intellect or experience, but it is somewhat dierent. In order to
develop this quality, the antique and Renaissance occultists were following a
cross-disciplinary approach and looked on the world as a whole, from many
angles at once. They liked to mix philosophy and politics, sciences and arts,
leisure activities and war. In a similar way we could view Aleister Crowleys
pursue of achievements in mountain climbing, chess or poetry. Occult and
scientic research have exactly the same roots: curiosity and desire for
knowledge, the call for investigation of the mysteries of the multiverse and
for stepping into an unknown territory, in order to transform and create.
We highly value progress, technological or of other kinds, since it is the main
tool for humanity to expand its horizons, both inner and outer, as a whole.
Space travel or cyborgization, genetic engineering or post-Jungian
psychology, metal music or gothic novel... results of any scientic research or
sincere artistic activity empower individuals and give them more
opportunities to expand their Will in the World and within themselves.

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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.

From the initiatory point of view, progress is a direct projection of the


passionarity: embodying the Will for the evolvement into the world leads to
the development of world itself. Progress is just a macrocosmic equivalent for
the evolving complexity of the Self on its way towards deication; the fall into
the depths of the Self has to be accompanied by the rise of civilization
towards the stars.

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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.

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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.

It is also important that the collective unconscious felt such signicance of 13


and already attributed a rich cross-cultural meaning to this number, linked
with the moon, womens magic, omens, etc well in line with the cultural
background of Satanism (see Frazier, King of the Bean, and the Festival of

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Fools and Thompson, The thirteenth number: Then, there/here and now. for a
review). Here are some examples:

Hades, the dark god of the underworld, was sometimes considered as


the 13th Olympian god. Also, at times a mortal that has ascended to
immortality, like Dionysus or Hercules, was considered as the 13th
Olympian god. This approach emphasizes the potential of human
heroes for deication.

The number 13 is associated with Loki, the trickster of the Norse


pantheon, who engineered the murder of god Balder and arrived as
an uninvited 13th guest at his funeral feast.

The end of the Mayan calendars 13th baktun was superstitiously


feared as a harbinger of the apocalyptic 2012 phenomenon.

A common western belief is that Friday the 13th is an unlucky day; a


fear to have 13 guests at a party; to live on the 13th oor; to take the
13th bus etc.

There are 13 menstrual cycles and 13 Lunar months in a solar year.


Women menstruation and moon cycles are associated with witchery
and considered unclean in many cultures from ancient times till our
days.

According to Christian beliefs, Judas the 13th apostle handed


Jesus over to the Roman government, which led to the crucixion.

Thus, thirteen becomes a great cross-cultural symbol, not directly related to


any specic tradition or anti-tradition (while 666 is clearly attributed to
Christianity and anti-Christianity only). It also has an important natural,
astrological meaning (see about the Lunar cycles above) and becomes a
perfect symbol for Satanism as a post-modern, natural, cross-cultural
phenomenon.

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