Month: November 2022

Satan thinks nihilism is a Christian artifact

Posted on by A lesser demon

Many established truths and commons have been trampled by the herd over the last century. Gays are now to be considered genuine males, women are not the property of their rightful owners, slaves are believed to equal their masters, no race is intrinsically noble and predisposed for glory, no nation is pure, natural justice is replaced by compassion for the wrongdoers, and that which should naturally fall is scaffolded and fortified. The world is, perhaps, going to Hell—not that Satan complains.

Verging on this descent into the Apocalypse, Satan thinks it is reassuring to find that some people, especially His own church, the very Church of Satan, upholds the virtues of old: because man is but an animal, Nature red in tooth and claw should govern human actions, as it is the Law; and strength is acquired through the joy of indulgences. For political reasons of self-preservation, The Church of Satan publicly presents itself as a dark fun-house of mere theatrics, but within its own scripture and communiquées—which the public overlooks as the very image of His Infernal Majesty deflects their eyes—the truth is all but laid bare. Certain historically indicative, familiar phrases are omitted, but the dog whistles shrill so loud that even the deafest right-wing extremist recognizes his kin. Terms such as “social Darwinism” are used scantly and just often enough to settle what “Lex Talionis,” the Law of the Jungle, means. If one dares, cares, or bothers to read the canonical scriptures of The Church of Satan, its vision is a race of master individuals, an alien élite, genetically bred and cultivated through the standard of the strong.

The first book of Anton LaVey’s The Satanic Bible are excerpts (or rather a plagiarism) of Ragnar Redbeard’s Might Is Right, which advocates such a view, including the above sentiments. Reducing every social phenomenon to simple power-relations, it is Redbeard’s synthesis of his personal racism and misogyny with the pseudo-science of social Darwinism and the philosophical rhetoric of Stirner’s anarchist individualism and Nietzsche’s focus on power. It is an outstandingly execrable combination of a comprehensively and thoroughly disproven body of thought. After a century of exhaustive debunking, only neo-fascists still believe that social Darwinism is scientific. Even if there were a grain of truth to be found, even for non-human animals, in these long outdated, pseudo-scientific conjectures, it is a Naturalistic Fallacy to derive a should from an is, concluding that humans ought to live accordingly. That is: social Darwinism is, both biologically and philosophically, objectively and demonstrably wrong. (His Maliciousness did not say it, but it bears mention that it is a remarkably rare and unenviable feat to be objectively wrong in philosophical matters.)

Satan is impressed that, faced with this scientific verdict on one of the most meticulously and extensively analyzed fields of science in human history, even today His church and its high priest, Peter Gilmore, manage to maintain and promote the sophomoric understanding of philosophy and the nature of human life required to enable them to endorse Might Is Right and regard it as accurate and enlightening. Such a display of self-deceit and stupidity is, in its own right, fascinating.

However, this is not intended as a venture into the many obscure interests of the Devil. The Prince of Insufficient Lighting has always been lured towards human depravity, the mental dysfunctions of crypto-fascists included. Satan’s message concerns the fact that His church believes in The Law of the Jungle despite its unmitigated rejection by every scientist, social theorist, and philosopher alive, not to forget quite a selection of many already dead.

The Church of Satan informs outsiders that the first book of The Satanic Bible is tongue-in-cheek, intended to rile up the reader or scare off those who would not benefit from the book. However, portions of Might Is Right find their way into the argumentative chapters of The Satanic Bible, and the remainder of the work is pervasive in LaVey’s subsequent writings. It is far more (if not nearly exclusively) foundational to LaVey’s Satanism than The Satanic Bible indicates.

The Law of the Jungle is an escalation of the law of retaliation, or retributive justice, that we know from the ancient Hammurabi code of “an eye for an eye” into Drako’s eponymously named punishment system fused with vigilante dispositions. (Satan, always ahead, prefers preemptive retaliation.) LaVey explained that for all its brutality, such a system would ensure a stable society, because the fear of retribution would cause people to think twice. “Responsibility to the responsible,” as the sixth Satanic Statement goes, hand in hand with the fifth Statement on vengeance, would subject them to the consequences of their actions, such as having their arm ripped from its socket for vandalizing a prized garden plant. The demand for The Law of the Jungle is established in The Church of Satan’s “pentagonal revisionism” program as an essential pillar of a Satanic society. It is both a legal and a moral code.

Satan thinks this should raise many an eyebrow, because it is the exact caution that Christian thinkers (a term that Satan applies very loosely to such people) have raised for centuries: that without faith in God, nothing prevents mankind from descending into the lawlessness of, yes, the Law of the Jungle. Without God and particularly the prospect of burning in Hell, humans would have no morals, they claim. Rational atheists have long argued, however, with plenty of supporting evidence, that morals are not contingent on a belief in deities. Moral behavior is innate to both humans and many non-human animals and arises naturally as a result of mutual self-interest.

This view is rejected by The Church of Satan, which assumes the Christian paradigm. The Law of the Jungle—the post-apocalyptic dystopia that Christians fear—is exactly what Anton LaVey and The Church of Satan expect as the natural alternative to Christianity. To Christians, human morals are motivated by a fear of punishment in Hell. To Satanists in The Church of Satan, human morals are enforced by fear of punishment here and now. To atheists, morals are a human trait that develops naturally to the benefit of mankind with no need for gods. Satan leaves it as an exercise for the reader to determine which of these three groups are the most similar.

The moral nihilism shared by Christians and The Church of Satan that denies an objective basis for morality has been a recurring philosophical theme in the Western World. Darwinism (genuine, not social) has received much of the blame for its death blow to the anthropocentric worldview, and materialism has been blamed for its lowered valuation of the soul, but Satan thinks there is a broader reason.

Christianity has contaminated virtually every aspect of Western culture, with centuries of metaphysical, eschatological, and existential expectations regarding the nature of the world. The strong anthropocentrism of classic Christianity and its belief that Nature is subservient to humanity, that morality is provided by the will of their god, that life has meaning because of God, and that humans have souls that will live in an afterlife, have brought comfort as meaning, purpose, and order seemed guaranteed. However, scientific advances have continually challenged such superstition, and the explanatory power of the naturalistic, scientific worldview is ever-increasing. For anyone to whom the Christian vision is persuasive, while the sciences and other enlightened insights tear at its fabric with nothing to replace it, a gaping void appears. (Not surprisingly, moral nihilism is less pronounced in non-Western cultures.) It is not science, Darwinism, materialism, or secularism that are to blame for this nihilism but the unrealistic Christian expectation that contradicting views must match its level of impossible certainty. A loss is felt only because Christianity is so deeply entrenched in all levels of society.

Modern secular atheists deny any supernatural beliefs and defend a naturalistic explanation of the world, but they generally acknowledge that morality is an inherent human attribute as a phenomenon that arises from social interactions, reason, and human interdependency, slowly evolving and converging towards a stable yet not absolute social code that is far removed from even hyperbolical standards of the strong. But even without laboriously deriving such an understanding of the nature of morality, to a person who was born and raised as an atheist, or merely avoided Christian cultivation to a modest degree, the perceived result of the loss of God, and the need to find meaning and purpose for oneself, does not invoke the specter of moral nihilism. It does not imply a crude every-critter-for-itself elimination of morality until only aggression, fang, and talon remain to define the Law and only the strong can prevail. The human animal is biologically wired against the Law of the Jungle. Any fear of this dismal environment is an unrealistic, religious nightmare, and any desire for it is a spiritual, Christian pipe-dream.

Only deep-seated Christianity can evoke this fear and, in its ultimate case, create the defeatist illusion that it is an alluring alternative. It is the worst-case outcome in the Christian mind and embracing it reveals a profound ensnarement in the traditional Christian mental framework. Satan thinks that the Satan-figure employed by Satanists who believe and perpetuate the view that Satanic morals are those of the Jungle is the good old Christian Devil, which remains considerably more real and present in their minds than they will ever understand. With one exception, they are the very kind of Christians who feel no natural inclination towards moral behavior on their own and only behave socially tolerable because they fear the repercussions, and who recognize in themselves harmful, anti-social impulses that, fortunately, they understand must be curbed albeit not why. They deviate from these Christians only in their psychopathic wish to act out their destructiveness. Ironically, it is not external Christianity that restrains their impulses but their inner Christian angst that generates their wish for the Law of the Jungle.

Satan thinks these advocates of the rule of fang and claw should be cast to the lions: the only proper way to deal with Christians.

Satan thinks His churchgoers go through five phases

Posted on by A lesser demon

Anton LaVey once said that newly-converted Satanists tend to go through a “first phase” where they feel compelled to tell everyone of their new-found faith, often arguing against Christians using LaVey’s straw men and unschooled reasoning that he provided in The Satanic Bible. Most of Satan’s churchgoers eventually leave this phase when the novelty value wears off, but a considerable number remain stuck in phase one.

LaVey never mentioned any subsequent phases, so no Church of Satan member ever considered whether further progression might occur beyond phase one. Satan thinks these churchgoers proceed through five phases, however, one for each point on the Pentagram.

Phase One is indeed the initial, unbearable behavior of a neophyte where everyone, including anyone past this phase, wishes they would just pipe down. Only fellow Phase One churchgoers can stand them, although most other churchgoers react indulgently as they remember their own Phase One period. As a rule of thumb, the more fervently a person believed in his or her former religion, the more aggressively the Phase One person now behaves, and the longer Phase One lasts. Phase One is characterized by a need to establish one’s new identity by dismantling one’s past identity.

Phase Two is very similar to Phase One, and while many virtually skip this phase altogether, it is, like Phase One, also a phase in which one may get stuck. Phase Two is characterized by the same proselytizing and zealous attitude as Phase One, and Phase Two individuals often increase their combativeness. The main difference is to whom their hostility is directed. Phase Two churchgoers consider it their chief duty to deny all other kinds of Satanism and often actively seek to harm any Satanist who disagrees with The Church of Satan, to the extent of occasionally involving fundamentalist Christians as bedfellows.

Their general proselytization of Phase One now takes on an evangelical “one true way” form where they denounce any other path as that of the Devil, as it were, and Satan thinks that other Satanists are what keeps them active. Phase Two is characterized by low self-esteem where, although having torn down one’s past identity and having constructed the framework of a new one, this identity is very fragile and cannot cope with competition. Satan thinks that those who remain in Phase Two are those whose self-esteem is naturally low and who are easily intimidated but compensate with the vileness of the insecure.

Phase Three marks a significant change, and is a phase where people are not prone to staying indefinitely. In Phase Three, the churchgoers have strengthened their identities enough to reduce the need for inverse behavior and counter-identity. This is when they begin to live according to their concepts of a Satanic lifestyle. Of course, since such a thing is nowhere defined, it becomes mostly a question of decorating one’s home, dressing up with some amount of devilish style, and adjusting one’s physical make-up. Satan thinks that because everyone already indulges in their respective interests (unless they are Buddhist monks or otherwise sworn to an ascetic lifestyle), this is not a Satanic trait—however, His followers believe that when they do what everyone does, in their case it is Satanic. The Phase Three churchgoers do not attend Christian services, of course, but in the absence of Satanic teachings beyond the superficiality of The Satanic Bible and a few articles embedded within other canonized books, most of their opinions and values remain unchanged since their days as pre-Satanists; it is mostly the trappings that have changed, and only on the surface level because their functions remain the same. Phase Three is characterized by a somewhat inflated belief in one’s uniqueness and superiority.

Phase Four represents a return to normal without realizing it. A lifestyle that involves mostly adornments and furnishing and few mental changes, and which is not shared with a nearby community, requires vigilance and constant personal dedication. It is not self-sustaining. (This is why Phase Three does not feature the captivity of Phases One and Two whose motivational supply of counter-ideology and other perceived enemies is infinite.) This leads some churchgoers into a daily routine where they have given up on some of their past religious business but are otherwise indistinguishable from the surrounding society. They remember their Satanism when they are occasionally reminded of it, but it is by no means a pervasive habit. Their interests are largely aligned with those of the herd, as dictated by fashion and popular culture, except where habit survives. Some revive their abandoned traditions to satisfy their need to fit into society. Some will forget about their Satanism although if asked, they may profess to agree with some indistinct core values. Like Phase Three, there is no externally provided motivation to remain in this phase, but unlike Phase Three, Phase Four is effortless, and one may again become stuck indefinitely. A few people maintain their Satanic principles in this phase but “internalize” their Satanism, requiring its trappings only to a small degree if at all.

Phase Four is characterized by regression to one’s pre–Church-of-Satan identity, and is the life that one would have begun earlier were it not for one’s Church of Satan detour. Although this phase may seem like one’s ideology has run into the sand, Satan considers Phase Four almost a litmus test of one’s worthiness of His name: if, after the interest has waned, one keeps living according to Satanic principles, values, and ethics, maybe one is the rare exception that is “born not made,” in the sense that one had integrity from an early age and was never incorporated into the human herd.

Phase Five is the last phase that marks the end of one’s days as a churchgoer. It is where the churchgoer has matured and learned about Satanism and the world. He has questioned himself and the teachings of The Church of Satan and Anton LaVey enough to identify critical flaws, has learned enough about other people to distinguish between unusual and abnormal behavior (only the former possibly qualifies as Satanic), or even to reliably identify a person’s mindset, and has learned enough about society, history, and religion to understand from where people derive their worldviews and values. It has become increasingly clear that what one finds within The Church of Satan is not Satanism but a toxic body of cultural Christians.

Many churchgoers who reach Phase Five realize that their church has changed since the 1960s, of course, but only to satisfy the self-delusions of its membership and to appeal to a lower common denominator. Its counter-cultural spirit left it many years ago, and what remains is an empty shell serving only as housing for one’s pipe dreams and refusal to develop personally. LaVey’s 1960s church was an early experiment which, owing to LaVey’s lacking intellectualism and failing insight into societal affairs and human sciences, was far too narrowly focused and off track due to LaVey’s belief in magic. It applied to his personal social circle perhaps, but it was a crude and secluded imitation of worldly wisdom. LaVey was the yokel’s idea of a man of the world, and as one grows older and wiser, one realizes how ignorant and superficial LaVey was, regardless of one’s early fascination with him. His skill was presentation not content.

Phase Five is characterized by personal growth and inwards and outwards perspective, a broadened horizon, and having found one’s place in the world without needing a group identity.

Satan thinks that LaVey introduced Satanism by scratching at its surface in those few places he could see but never knew what other possibilities he had accidentally opened. By sticking to LaVey’s original doctrine and refusing to develop and revise the ideology for a wider applicability than sexual fetishism, silly “magic,” and exciting edginess, The Church of Satan’s claim to the name is now only historic. Phase Five is where you leave The Church of Satan, either formally or by turning your back on it. You reach this phase if you truly had a different, sane mind about society and your role in it before you even knew about the church in the first place, or were at least able to develop during your time as a churchgoer.

Since each phase corresponds to a point on the star, each of the five phases lies on the opposite side of the previous phase, but not at their complete opposite. From the anti-Christian Phase One, Phase Two is almost anti-Satanic, and the following Phase Three lies closer to the original opposition to a Christianized society. Phase Four, in turn, is rather mainstream where neither Christians nor Satanists matter much and you are equally distant from them. The last phase, Phase Five, is when you have a Satanic identity but realize that far too many Satanists have only their association.

The phases overlap somewhat, and the transition from one phase to the next involves a little of both during the phase shift. It makes it possible to identify when a churchgoer is transitioning from one phase to another, because, owing to the almost-opposite natures of the current phase and its next phase, they may seem to sometimes vacillate. Some churchgoers pass through a particular phase faster than others, to the point of almost skipping it, and some remain stranded in a phase.

Satan thinks He has thus completed Anton LaVey’s use of “phases” as one of the many elements that The Church of Satan keeps dangling.