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!

Say Your Prayers: A Satanic Parody of The 23rd Psalm

From the first grade until the eighth, I attended a series of private schools run by Christians. Two were Catholic, and one was Seventh-Day Adventist. One was simply a Montessori Academy in which my ambidexterity was “corrected” for reasons I now recognize as superstitious. (After all, the left hand is “sinister.”) In the three overtly religious schools, I learned to recite many prayers, psalms, and so forth. Nowadays, I find great pleasure in rewriting one every now and then. When I do, I create syllable-by-syllable parodies, replacing the original theology with Satanic principles. Tonight, I have “Satanized” The 23rd Psalm. Just a little Black Mass before bed-time!

I am My own Master; I shall not want.
I roam and rest and rise and revel freely:
I ride whirlwinds over roaring waters.
I fulfilleth My Will:
I lead Myself in the paths of righteous might for My own sake.

Yea, as I walk through the valley of the shadow of death,
Beyond good and evil:
The beast within Me,
My brain, and My force—
they strengthen Me.

I prepareth Myself, that I may be quick to ruinate mine enemies;
I indulgeth My mind and flesh; My joys are abundant.

Ample power and increase shall follow Me all the days of My life,
and I will live through My Ego, fulfilled, forever.

Thoughts on the Dynamism of Satanic Ritual

"There is more to Satanic magic and ritual than being in costume, with all your ritual gear in a decorated room. This is a necessary phase, and for some people will always have more 'juice' — but the ultimate 'intellectual decompression chamber' is and always will be YOUR OWN SKULL."

-Magister James D. Sass, Essays in Satanism

Ritual magic, also known as Greater Magic, can be a highly dynamic tool — especially within the individualistic framework of Satanism. For those who cling to pre-established formulae, the variations can confound and confuse. The Satanist, however, approaches all things from a third-side perspective, eschewing absolutism and its mind-flattening effects. Ritual is no exception.

I tend to employ Greater Magic exclusively as "self-transformational psychodrama," as Magus Peter H. Gilmore has so concisely defined one of its most undeniably effective uses. Though skeptical about magic's effectiveness in remotely controlling the world outside of oneself, a Satanist may nonetheless benefit greatly from this type of ritual. This active and highly adaptable relationship with diabolical symbolism can serve to stimulate one's mind, deepen one's awareness, and augment one's strengths. It keeps one in touch with one's daemons, attracting the very same success that others seem to attain more "mysteriously".

Whenever I feel the need, I find time in my day to focus and direct my energies, without speaking, to tap into the same energy that I access through formalized ritual. This is currently the most effective method for me. I developed it over the past fifteen years through an evolutionary maelstrom of philosophical "ourobourism," to coin a term. I maintain it through particular forms of study, contemplation, and visualization.

I have also gone through extended periods without engaging in any type of ritualistic thinking, usually when I am extremely busy with... well, business. However, I have learned that ritual and meditation are particularly important when I'm "all work and no play." Intellectual decompression keeps the mind flexible and realigns the will. It can be a potent means of maintaining balance in one's life.

Just as I have developed highly personal methods of ritualization outside of a formal context, so have others who wish to use this tool away from the ritual chamber. This is not an argument against more traditional rites — just another way to take "advantage of this many faceted key to the unknown — which the Satanist chooses to call 'Satan' (The Satanic Bible).

These are some of the thoughts that I have been mulling over while modifying my ritual practices in accordance with my continued evolution.

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 9th Day of the Year XLV A.S.

Today is the 9th day of the year XLV A.S. and of a new decade in the Gregorian calendar.

I've spent the evening and night engaged in personally meaningful activities, establishing a trajectory for the coming year by further refining the intentions I meditated upon after midnight on New Year's Day.

The beginning of a new year, in whatever calendar one is using, can be very stimulating. Many people use the occasion to declare "resolutions" for which they have no resolve. Wiser individuals, if they find the moment exciting at all, are more likely to think of this as a time in which to gain perspective through hindsight. They apply the wisdom collected through this period of reflection with true resolve, not because of the new year, but because it serves their purposes.

The new year is also a time for celebration. At the first stroke of midnight, we toast the people we cherish. Before and after, we enjoy indulgent gatherings abuzz with rampant cheer. This outpouring of positive energy can generate a potent reservoir for those who know what to do with it.

Happy New Year!

Hail Satan!

- BtH

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.