On the Definition of Satanism

Three Devil-worshippers walk into a desecrated church ― stop me if you’ve heard this one. They light candles, burn incense, and, much to their surprise, they successfully summon Satan! When they bow down to worship His Infernal Majesty, He says, “Haven’t I taught you anything?!”

Satanism is not Devil-worship. No matter how often we restate this, misunderstandings persist.

But that’s no surprise.

Anton Szandor LaVey codified this religious philosophy under a name that, while accurate, had hitherto been used almost exclusively as a religio-political slur against assorted heretics, freethinkers, and pagans.

This nomenclature has parallels to the term “Impressionism,” which was first used as an insult against a pioneering approach to painting in the late 19th century. Since it was basically accurate, this pejorative was adopted as the most suitable name for a movement that eventually became “respectable.”

But Satanism is far more controversial than the pastel Luciferianism of the Impressionists, and the history of slander against it spans millennia.

And yet, with the founding of the Church of Satan in 1966, Satanism transubstantiated from a scandalous accusation into an unconventional means of self-realization.

In The Satanic Bible, LaVey rhetorically asks whether Devil-worshippers are “practicing Satanism in its truest sense.” He points out that previous definitions of Satanism were merely Christian propaganda, whereas he is expressing “Satanic thought from a truly Satanic point of view.”

Unlike its theoretical caricature, genuine Satanism evolved from atheism. After all, the mythological Satan doesn’t worship any gods above Himself. Neither do we. Every Satanist is his or her own god. You can’t get more Satanic than that!

LaVey’s unprecedented formulation organically integrates the full spectrum of the Satanic, from traditional ritual trappings to literary predecessors to previously unidentified strains of cultural resonance.

With LaVey came the first definition of Satanism that is truly Satanic, through and through. It is a comprehensively sound work of conceptual architecture. Each and every element is integral to all the others. Even so, the resulting structure allows for infinitely varied elaboration in accordance with the idiosyncratic passions of each individual Satanist.

Satanism is not a faith, but an augmentation.

Satanism applies the principles that define the very nature of Devils: the rejection of external gods, the embrace of carnality, and a stance of honest individualism.

Again: Satanists do not worship Satan. Rather, we emulate that mythological figure’s most productive qualities, rejecting the rest as anti-carnal propaganda.

This very act of defining Satanism, and correcting its misrepresentation, is a Satanic act unto itself. Ours is the most accurate definition, and quite naturally resisted by many who subscribe to an un-Satanic worldview. They simply cannot grasp what comes so naturally to us. And we cannot afford to forget that, lest we commit the sin of solipsism.

We insist upon this differentiation between Satanism and Devil-worship, pushing back against endless misunderstandings, because these efforts sustain the religious philosophy that enriches our lives beyond measure. On a personal level, I would like to give others a chance to experience the unexpected exhilaration of self-discovery that I enjoyed at age thirteen.

As Magister Nemo writes in “Satanism Needs an Enema!”: “The Satanic movement is ideas. The wrong ideas can kill what is truly Satanic in our efforts and leave us just another mindless cult.” If an already Satanic individual comes across too much misinformation before rejecting Satanism altogether, we will have lost the full emergence of a remarkably inspiring peer.

So, if we reject the supernatural definition of Satanism, why do we use the name? LaVey admits in The Satanic Bible that “they” named our religion. But, being anti-Satanic, most religionists interpret Satanism through the lens of their own mythological prejudices. Yet the hegemony of spiritual religions has, through the course of human history, solidly established the groundwork of what is considered Satanic. This provides a context for us that could be alienating, but which we adapt toward our own stimulation. The only problem is that they have also projected their own faith-clouded ideas into their conceptions of Satanism, thus accusing us of their own compulsive fantasies.

And so it is up to us, as Satanists, to continue asserting the definition of Satanism ― from a truly Satanic point of view.

A Prayer for Atheists & Devil Worshipers

As Magus Peter H. Gilmore explains in The Satanic Scriptures, Satanism's current watchword is: Justice.

As it turns out, it goes both ways: a Justice can watch words. Bear with me.

Yesterday, the United States Supreme Court debated the issue of prayers at town board meetings. Normally, this would be of interest exclusively as a matter of separation of church and state. That principle is always significant, and has special implications for Satanists. But, in this exchange, what caught my ear was the conspicuous absence of the very term "Satanist."

Justice Samuel Alito asked for an example of a town hall prayer that would be acceptable to an assortment of religions, including, among others, Christians, Buddhists, and Wiccans. Justice Antonin Scalia, playing Devil's advocate, added atheists and devil worshipers to the list. Despite the laughter in the courtroom, this successfully illustrated that it would still be insufficiently inclusive to address town hall prayers to a generic "almighty."

Getting to my point: Scalia mentions "atheists" on the one hand and "devil worshipers" on the other. Phew! Living up to his title, the Justice did not drag Satanists into this. Since we're already covered by "atheists," Scalia's use of "devil-worshipers" in this case introduces a welcome specificity that doesn't risk conflating Satanism and, lehavdl, devil worship.

It seems like an almost deliberate choice. After all, public figures usually love the word "Satanist." It's even the more efficient choice, being two syllables shorter! But the Justice put in about 66.6 percent more effort, resulting in a much clearer argument that kept Satanism out of the whole mess.

Perhaps I'm more pleased than I should be. The truth is, most people probably still don't know that Satanists are atheists. Nonetheless, this vocabulary-obsessed Satanist was excited to hear a legislator managing not to use "Satanists" and "prayer" in the same breath. (Oops!) I'm very happy to be thrown in with the atheists and not mentioned by name, because the last thing Satanism needs is another ignorant association with theism.

This isn't exactly the answer to our – ahem. Even so, on some level, I think that this little moment demonstrates the potential for public discourse to approach Satanism in a more informed manner. But at the very least, as long as they aren't using our word, they aren't misusing it.

Amen!

Ray Bradbury, the Demon Muser (1920-2012)

On Wednesday, the sixth of June, the incomparable Ray Bradbury died at the age of 91.

Something Wicked This Way Comes, his haunting novel about a sinister traveling carnival, is included in the recommended fiction reading list of Blanche Barton’s book The Church of Satan. As diabolically evocative as that book is, though, it was not Bradbury’s greatest contribution to my Satanic education.

My personal favorite Bradbury work is Zen in the Art of Writing, which overflows with passionate wisdom for embracing the genuinely awesome experience of a profoundly creative life. Aside from The Satanic Bible, this has probably been the most influential book in my own evolution. Nietzsche ranks high on that list, too. But Bradbury captured, distilled, and transmitted the Nietzschean lightning within the space of a single, concise, and indispensable manifesto.

It is fitting that Bradbury left us on a Wednesday. That day is named for the warrior-poet god Wotan, who embodies wisdom and the full spectrum of its power, and whose name means “frenzy.” My lifelong affinity for Wotan, also known as Odin, owes a great deal to the empowering, poetic frenzy of Ray Bradbury.

The unrelentingly vital spirit channeled through Ray Bradbury’s art ensures his immortality for as long as there are individuals receptive to his works—those brilliant sparks of his generous “demon muse.”

Mardi Gras: a Triumph of Indulgence Over Abstinence

On Mardi Gras, wild revelers
chug wine with Dionysus.
Then, for the next dull forty days,
they bore themselves for Jesus.

-Warlock M. M.

Mardi Gras, or Fat Tuesday, is an unofficial Catholic bacchanal, celebrated just before the forty-day observance of Lent begins on Ash Wednesday. Lent is, of course, a period of self-denial leading up to Easter Sunday. Many Catholics choose a particular vice, such as candy or alcohol, from which to abstain until the Easter Bunny returns with those delicious chocolate eggs.

But before the abstinence begins, most Catholics catch up on their sins...

The rampant revelry of Mardi Gras is more than just another good excuse to throw a party. It’s among the most honest traditions to evolve in all of Christendom. Celebrants are naturally very reluctant to give up their carnal pleasures for over a month! That’s because it’s unnatural to avoid the life-enhancing indulgences that they embrace, often to excess, during this yearly carnival.

Mardi Gras is a triumph of indulgence over abstinence. It’s a celebration of fleshly delights in defiance of their ritual denial. And in a liturgical calendar that cycles through converted pagan holidays, Fat Tuesday is unique in its development from the opposite direction. Instead of disguising “the gods” as “God,” Mardi Gras brings back some of the fun of pre-Christian revelry. Indeed, despite its creation after the Jesus cult got out of hand, Mardi Gras is, in more than one sense, “pre-Christian.”

Today’s festivities will be particularly rewarding for those who take advantage of the atmosphere without succumbing to compulsive excesses. After all, why drink yourself sick and stupid today, when tomorrow you will have just as many indulgences from which to freely choose?

That said, on a personal level, I am somewhat grateful to Christianity for—I might as well admit it—yet another excuse to throw a party.

Enjoy an indulgent Mardi Gras!

Nose Bubbles and Rado Echoes

In observance of April Fool’s Day, I am sharing photographs of rare novelties from my collection. These are particularly interesting because they are featured prominently in the work of Anton Szandor LaVey.

LaVey found great wisdom where others have found mere amusement, little of interest or, in many cases, nothing at all. This is the true occult. One especially overlooked area of this realm of hidden meaning is that of the prank.

Often perpetrated against innocent friends and acquaintances, pranks are treated differently within Satanism. As LaVey said more than once, it is far more fulfilling to employ unpleasant surprises toward the balancing of egos and as a form of humorous revenge. He also discussed more than one specific gag, including a couple from the old Johnson Smith & Co. Catalogue, which is featured in the Church of Satan’s recommended reading list. LaVey called it his Necronomicon.

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THE SNEEZE-O-BUBBLE

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On the dedication page of The Devil’s Notebook, LaVey mentions the inventor(s) of the Sneeze-O-Bubble. In Satan Speaks!, he dedicates an essay to the artful use of a rubber “nose bubble.” I have always deeply enjoyed that essay, and it has seemed to me that its subject is none other than that enigmatic Sneeze-O-Bubble.

I had the good fortune of finding this incredibly rare gag on eBay. It is a set of four bubbles, and they appear to be made of blown glass. Perhaps this is an earlier version of LaVey’s nose bubble. Either way, it is one of my most cherished possessions. I took some time to photograph it for both my own pleasure and this blog.

This is the top of the Sneeze-O-Bubble box. In the background is an open copy of the 1941 Johnson Smith & Co. Catalogue.

Opening the magnificently decorated box, one reveals the faux mucus globules and, nestled beneath them, a pink instruction sheet.

And here are the legendary bubbles themselves. What schnozzes have these delicate baubles graced in eras past? Though crystal-clear, these replicas of inflated snot are among the most mysterious relics in all Americana.

Click for a closer look!

But what good are nose bubbles if you don’t know how to use them? Study this sheet, stick a few Sneeze-O-Bubbles in your jacket pocket, and you’ll be good and ready for that next cocktail party or family gathering. Again, you should also read (or re-read) LaVey’s excellent tips and scenarios for artificial snot in “The Nose Bubble,” from Satan Speaks!

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THE RADO ECHO VOICE-TESTER

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Another sacred object I have managed to acquire is the Rado Echo Voice-Tester, which LaVey discussed in the documentary Speak of the Devil. This cruel device conceals a particularly nasty surprise. To learn more about it, see the film. It is chock-full of wisdom, including an entire segment about “practical” jokes. That’s where you’ll find an anecdote about this wicked little item.

This is the face of the “voice-tester.” The box is made of cardboard, and the old-fashioned “speaker” is made of cloth.

Here, you can clearly see the tester’s wooden button. Anyone who has seen Speak of the Devil knows what it does. Even if you haven’t, I’m sure that you get the point.

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Enjoy an impish April Fool’s Day, my mischievous readers! And remember: it’s funnier when they deserve it!

Why the Devil Loves Pee-Wee Herman

[A note to non-Satanists: Before reading this, please understand that Pee-Wee and his creator are not preaching Satanism. This is a highly personal interpretation of the character and his world. It is not to be understood as anything else. Pee-Wee has endured enough scandal already!]

Earlier this month, under the dark of the moon, in a chamber nestled among the Luciferian lights of Broadway, I attended a magical ritual. It was conducted by a sorcerer who has been an indirect mentor to me since my childhood.

This ritual was none other than The Pee-Wee Herman Show.

  

It might not be terribly obvious, but Pee-Wee Herman embodies several principles that resonate deeply with elements of Satanism.

Those new to Satanism may want to read the Church of Satan Informational Pack, along with other literature, to better grasp some of this. But for the most part, it should be self-explanatory.

Pee-Wee Herman is a staunch individualist. He is immune from any possibility of being changed by anyone outside of himself. Such is his strength of will that, if there is to be change, it will be in the people and objects around him! This can be seen most clearly in his Playhouse.

Pee-Wee's Playhouse is a total environment. He has surrounded himself with imagery, companions, and activities that stimulate, satisfy, and express his ego. It is his sanctuary and, at times, his ritual chamber.

It is also significant that, aside from a few human visitors, Pee-Wee’s primary companions are what would normally be inanimate objects. Through either technology or imagination, most of the items in his world are animated, or even alive. Though some are more anthropomorphic than others, all of these objects serve as Pee-Wee's artificial human companions.

This unique environment is shaped by Pee-Wee’s profound capacity for evocation, which is a key principle at the often-misunderstood heart of Satanism.

Adding to this energy is "the secret word" that, from day to day, tautens the Playhouse's atmosphere with its explosive potential. Secrets are powerful, and this one never fails to unleash a confounding outburst of prankish cacophony.

If you’ve ever seen Pee-Wee on stage, you know how many dirty jokes he and his friends tell. Though distasteful to prudes, these are simply a mischievous celebration of carnality. This is, of course, essential to any truly good life — unless one’s particular fetishes encourage a rare inclination to the contrary!

It's not just the dirty jokes that are so diabolically delightful, though. If, as Baudelaire said, "Laughter is Satanic," then Pee-Wee surely ranks highly among the devils of mythology!

The final major Satanic element of Pee-Wee’s world is more overtly related to magic and ritual. Jambi, a genie (djinn) who lives in a trapezoidal box, is the most traditionally magical part of this environment. He grants wishes, inviting others to join him in a chant that, though it may be gibberish, is given meaning through its esoteric implications. These otherwise nonsensical words are, by their very association with magic, used to heighten emotions for the purpose of projecting and manifesting the wisher's will.

Pee-Wee’s stage show also imparts two more significant magical lessons, which the perceptive can identify without my specifying them and spoiling the plot. The first is that, if one uses magic to bestow a blessing upon another person, this must be done with absolute certainty that success would not bring unhappiness to him or herself; otherwise, it may backfire. The second lesson is that one should not waste magical efforts on anything that could be better achieved through more direct means.

As with just about anything, the ultimate relevance of Pee-Wee Herman to Satanism is as varied as Satanists themselves. This is just a basic survey of themes of general interest to Satanists, at least a few of whom are some of Pee-Wee's biggest fans.

Hail Pee-Wee!

Hail Satan!

An Eye for Carnage: Anton Szandor LaVey on the Horror Films of Herschell Gordon Lewis

A few years ago, I acquired an old catalog. Someone I knew was probably discarding it; I forget. But I kept this white elephant because it struck me as a unique reference for my cinematic explorations. Audio Brandon Films 16mm International Cinema, 1978-79, contains well over 500 pages of films then available for rental by educational institutions, theaters, etc. Instead of a dull list, however, Audio Brandon fattened its catalog with striking stills and critical, even scholarly descriptions by educators, journalists, and other qualified aficionados. Among these contributors was Anton Szandor LaVey, who wrote about Herschell Gordon Lewis and two of his films.

When I discovered that this catalog, whose great worth was already apparent, included material by LaVey, I was all the more excited to have re-discovered this nearly discarded volume. Although this and other editions of the catalog have been quoted in academic works, it seems fairly rare. Especially because I was getting rid of clutter at the time, I felt that I had just narrowly missed losing a valuable bit of Satanic history. Not to mention a veritable encyclopedia of international cinematic history up until the late 1970s!

The following is LaVey’s contribution to this catalog. It involves horror films, as the average reader might expect, but offers keen observations that only the Black Pope himself could have penned. Of course, he could have also written illuminating pieces about many other films in the book, most of which are not horror, and some of which are recommended in the appendices of Blanche Barton’s The Church of Satan. I, for one, would have relished a book of cinema criticism by the premier pioneer of contemporary Satanism! But at least we have this passage, which in itself includes enough history and insight for a creative manifesto.
 

Herschell Gordon Lewis

In 1963 ex-English professor Herschell Gordon Lewis decided that the skinflick market was waning, limited as it was to nudie films. Not wishing to make history nor waste time and money in courtrooms pioneering porn, he recognized an unexploited realm of living-color, perfectly legal blood-and-gore cinema that the big companies wouldn’t touch. Though horror and the supernatural had always been good box office, no one had really pulled all the stops. Lewis’ first film of the type, Blood Feast, was received with such revulsion that it was yanked under protest from many theatres before its bookings expired. Yet it made money and made cinema history, inspiring and uninhibiting virtually every other producer and director with an eye for carnage. Later Lewis commented, “Peckinpah’s blood is much more watery than ours… Peckinpah shoots people. We dismember them!” The discerning viewer will find Lewis’ films to be much more than superficial gore; rather an eerie reflection of the repressed sado-masochism in us all that even the smallest voice inside seldom admits to. From Bonnie And Clyde to The Exorcist, from The Wild Bunch to Jaws, fragments of Lewis’ kaleidoscope radiate.
 

Two Thousand Maniacs (1964)

A horror version of Brigadoon, this is Lewis’ tale of a Southern town which was savagely destroyed by Union troops and rises from its swampy site every hundred years. Overlooked by American critics because of excessive gore, it was praised by European masters such as Jean-Luc Godard and classed with Polanski’s Repulsion and Hitchcock’s Psycho. The musical score (also by Lewis) inspired Bonnie And Clyde’s and many other later films. Because, rather than in spite, of its low budget and unknown performers (Connie Mason was a Playboy foldout), amateurism transcends into chilling super-realism. The plot is equal to the best old-school  pulp thriller, combining suspense, kinky sexual innuendo and the supernatural. Made in 1964, Two Thousand Maniacs is rapidly achieving the stature it deserves, now that “respected” filmmakers have saturated the public with bloodier but less effective results. In the genre of The Texas Chainsaw Massacre and The Night Of The Living Dead, the townspeople extras convey the feeling that this film is the Real Thing!

Color Me Blood Red (1964)

A temperamental beatnik artist who occupies a desolately situated beach house becomes dissatisfied with ordinary pigments and materials. Pretty girls become his source of supply in what must be the only Grande Guignol treatment of the Frankie Avalon / Annette Funicello beach blanket theme. As with other Herschell Lewis films, this is not for the squeamish.

Happy Birthday, USA!

Today, the United States of America celebrates its 234th "Birthday". I celebrate this holiday not with blind patriotism, but with a joyous awareness of my freedom from plenty of the worst restrictions and difficulties that plague many other countries. My patriotism is not collective, but selfish. It is also grateful, as members of the military and of law enforcement, for reasons of their own, work to protect these privileges.

I thoroughly enjoy my lifestyle, my language, and my memories, all of which are deeply rooted in my history as a citizen of the USA. Whatever its faults, this nation was founded upon principles that have led to circumstances that enrich this wonderful life of mine.

These very principles inform the supposedly odious title bestowed upon the USA by Islamist fanatics:

The Great Satan.

I, for one, embrace this title as an honor! Others with similar principles probably do, as well. The USA has long been a bellwether of international standards of individualism, indulgence, and innovation. All of these are anathema to terrorists and other evangelical totalitarians. They also happen to be welcome in, even essential to, the religion that stands in direct opposition to all of theirs: Satanism.

Let the death-worshipers shout their accusations from their temples, podiums, and screens. They call this nation Satanic for many of the right reasons! And, unlike most who would make that assertion, I think that it is a truly excellent thing.

If I am an American by accident of birth, I consider my nationality a felicitous accident, indeed!

Happy Birthday, USA!

Hail the Great Satan!

National Prayer Day

In the United States of America, today is "National Prayer Day."

This is embarrassing.

It's one thing to have this regrettable holiday on a calendar, but this is law. The President of the United States is required, by law, to proclaim this holiday!

"The President shall issue each year a proclamation designating the first Thursday in May as a National Day of Prayer on which the people of the United States may turn to God in prayer and meditation at churches, in groups, and as individuals." - 36 U.S.C. § 119

There has recently been some success in challenging this stain in our books. In a lawsuit initiated in 2008, the Freedom from Religion Foundation has sued Presidents George W. Bush and Barack Obama, along with a few other relevant people, asserting that this law is unconstitutional. Earlier this year, U. S. District Judge Barbara Crabb ruled in favor of this challenge, finding no secular advantage to the inherently religious law.

This would be a victory if not for the Obama administration's decision to appeal this ruling. Now, we wait to see whether a law that contradicts this country's constitution will be overturned or, as it very well may, continue to soil our soil.

After all, we haven't gotten rid of "God" in our Pledge of Allegiance, nor the motto "In God We Trust," both of which were established only decades ago. Progress, indeed! Not to mention the official prayers before each session of Congress, or that we still swear an oath to a deity, on a religious text, in court!

Please excuse the exclamation points. Though based upon rational principles, my outrage is incandescent.

The persistence of religion as an accepted influence upon our government is worse than embarrassing. It harms the intellectual integrity of our most fundamental institutions.

Although some atheists would regret having the Church of Satan on their side, being misinformed bigots weighed down by big, fat Goodguy Badges, the rest should be glad to know that there is at least one religion that upholds atheism and the rationalism from which it springs.

Mr. Obama, tear down this law!

Walpurgisnacht XLV A.S.

Just minutes after the arrival of Walpurgisnacht, which I celebrate from Morgen until Nacht, I am reflecting upon the previous day, which was as productive as it was unusual.

I've just begun an enjoyable new job, and a lucrative part-time gig may soon add even more money-making fun to my schedule.

Yesterday, after work, I experienced major delays in my commute, leading to conversations and meetings that included a couple of unlikely connections. Later on, I experienced another unexpected and highly enjoyable event. The details are not very relevant to this post, except for one: each involved admirable or entertaining misfits.

Where others might find these to be mere coincidences, amusing at best, unimportant at worst, they have greater significance for me. They not only inspire me, but have also come at a time during which I am feeling especially... charged.

Only a few days ago, I visited a museum to see a retrospective of the career of an artist who has been very important to me since I was a little boy, when my sketchbook was already full of monsters, ghosts, movies, and other subjects that still thrive in my imagination. This artist's similar interests resonated deeply with my own love for the outré, enriching my creative vocabulary and inspiring me to further develop my bizarre visions. Every day since my visit to his very special exhibition has been more fruitful and full of gratifying surprises.

All leading up to what is sure to be an especially memorable Walpurgisnacht.

Taking a cue from Anton LaVey's essay, "The Combination Lock Principle," I must consider eschewing the concept of "coincidences" and keep an eye out for what I will call "alignments."

Inspiration, indulgence, and incidents.

Things are going my way, more than ever before.

May you Satanists enjoy your Walpurgisnacht as much as I will be enjoying mine.

Hail Satan!

- M. M.

Satanic Rituals & Satanic Holidays

As another major holiday approaches, many Satanists are preparing their altars and minds for rituals and ceremonies. However, these aren't compulsory rites done for their own sake. As with many elements of Satanism, there is more to this practice than is commonly understood.

Satanic holiday rituals draw their potency from one's life outside of this formalized context. One's energies are heightened by the occasion's symbolic significance – whether historical, seasonal or otherwise – but they first originate within the individual's "everyday" life. The religious trappings enhance his or her existing capacity for awareness, inspiration, and power.

In most traditions, ceremonies exalt something above the individual participants. Let there be no mistake that, in Satanism, ceremonies are designed to serve the individual, not to glorify external deities, or even to honor the traditions themselves. No matter what, it all begins and ends with the individual.

The imagery embraced within the Satanic ritual chamber can be misleading to those unfamiliar with our methods. Satanism's religious iconography and incantations often employ mythological elements and esoteric symbolism, which may seem to imply theistic or mystical inclinations. However, these are chosen for their ability to augment one's energies through emotional resonance. This is psychodrama. It has no basis whatsoever in any type of superstition.

This will be obvious to a few, but many people make the mistake of expecting Satanism to exhibit the same basic characteristics as other religions, albeit with a few diabolical twists. It just isn't so. The Satanic approach to religious activity is distinguished by principles that are alien to mainstream creeds. That includes holidays and the ways in which we celebrate them.

Again, we're not just going through the motions. Whether conducted on Walpurgisnacht, Halloween, a solstice, an equinox, a full moon, or a new moon, even the most strictly traditional ceremony is a tool in the service of the individual who chooses to ritualize.

Naturally, Satanic holiday celebrations frequently revolve around social, culinary, and cultural delights. Since we usually enjoy these things year-round, a special occasion can simply be an "excuse" for even more festivities. Not that we need excuses!

Only when the time is right does a gathering – or a solitary celebration – move from the informality of the living room to the electric air of the ritual, or "intellectual decompression," chamber.

When that time has come, you will know.

The Satanic Wisdom of Edgar Allan Poe

Edgar Allan Poe was born on this day in 1809. He is, of course, best known for his poem "The Raven" and his often macabre short stories. Though his contributions to literature occasionally incorporate Satanic values ranging from aesthetics to vengeance, there is one piece that has long struck me as his most thoroughly Satanic: a poem titled "Alone".

From childhood's hour I have not been
As others were — I have not seen
As others saw — I could not bring
My passions from a common spring —
From the same source I have not taken
My sorrow — I could not awaken
My heart to joy at the same tone —
And all I lov'd, I lov'd alone —
Then — in my childhood — in the dawn
Of a most stormy life — was drawn
From ev'ry depth of good and ill
The mystery which binds me still —
From the torrent, or the fountain,
From the red cliff of the mountain —
From the sun that 'round me roll'd
In its autumn tint of gold —
From the lightning in the sky
As it pass'd me flying by —
From the thunder and the storm —
And the cloud that took the form
(When the rest of Heaven was blue)
Of a demon in my view —

From beginning to end, this poem outlines several defining elements found in the lives of most Satanists.

We are born with the Satanic characters that we later refine, often finding ourselves outsiders — at least in our most avid interests — at an early age.

These solitary passions are not at all limited to the morbidity expected of many outsiders. Joy and sorrow, "good and ill" — the Satanist both embraces life's infinite pleasures and gains further strength and wisdom by overcoming unpleasant experiences. We love and hate completely, fully aware of and aligned with our instincts.

We are often inspired by the full spectrum of Nature's displays, from the soothing quiescence of fountains to the raging majesty of storms. As materialists, we find these profound in and of themselves — all the more so because our minds are free from the dulling effects of mythological superstitions. The very vicissitudes of our spectacular universe provide more than enough stimulation and insight for us.

I interpret the "demon" in this poem as a force that, though apparently ominous, embodies all of the diverse catalysts, enjoyable and difficult alike, mentioned by the narrator. A self-centered individualist, the narrator also uses his experience of the universe around him to enhance his self-awareness and self-understanding. He thus identifies with the external elements that rouse his spirit; he lives in alignment with the source of his inspiration, his "demon."

Most of this poem is included in The Book of Satanic Quotations; I was delighted to find it there, and not at all surprised that it was the only entry for Poe. The Satanic appeal of Poe is often in his aesthetics, whereas this piece depicts a personal experience often found in the lives of Satanists, many of whom can't even relate to each other beyond this peculiar brand of otherness.

Hail Edgar Allan Poe!

Devil Dancers: Satan in West Africa

Journalist Humphrey Hawksley recently visited regions of West Africa that were explored by Graham Greene, author of the travelogue Journey Without Maps, about seventy years ago. During his own journey, Hawksley recorded some comments that, although muddied by supernatural faith, extol the Devil as a source of carnal joy.

Anton LaVey occasionally pointed toward primitive examples of fairly Satanic perspectives; the following passage, published by BBC News, gives us yet another. Unlike the Yezidis, whom academics try to distance from their reputation as quite Satanic, there is no question that West Africa's "devil dancers" are consciously aligning themselves with a concept of Satan not altogether alien to Satanists. That's not to say that this is actually Satanism – these rituals involve spiritualism and sacrifice, which go against the atheistic and egocentric principles of Satanism's religious philosophy.

This is ritual engagement with a force associated with earthly happiness. It proves the survival of carnal thinking within a "Christianized" culture, which naturally attributes worldly blessings not to Jehovah, but to that unabashed champion of the flesh, Satan.

"My name is Jacob Kermon," he said in a booming voice that carried above the sound of singing and drums heralding the arrival of the devil. "And Jesus Christ is my personal saviour."

"Then, why are we here worshipping the devil?" I asked, slightly confused.

"When the devil comes out people feel good," he said. "He brings happiness and reconciliation within the community."

As the sun dropped and villagers lit fires, a stilted dancer walked in from the forest.

He stood six metres high. His face was covered with a black mask, his head rimmed with shells. He was dressed in orange pyjamas, his hands sealed within the cotton.

One by one the devil plucked us from the crowd.

I had to stretch up my hands to hold his, staring through wood smoke at the mask and on to a star-filled sky, as he twirled me round and round.

"In the Christian world," wrote Greene, "we have grown accustomed to the idea of a spiritual war, of God and Satan."

But, he added, in this supernatural world there was "neither good nor evil", simply power, a concept that was beyond our "sympathetic comprehension."

But it was not beyond that of Mickey, my driver.

...Mickey gave me a knowing look. "As the chief told us," he said, "if you dance with the devil, the devil will be nice to you."

This passage is from the BBC News website, where you can also hear it in a podcast. The portion relevant to this posting starts around 25:05.