The Heresy of “Modern Satanism”

Darkness Falls


The notion of Satanism as an organized religion only entered the public mind with the antics of Anton Szandor Lavey and his “Church of Satan” in the 1960s. Fittingly for his background as a circus performer and amateur psychologist, Lavey turned Satanism into a media circus, where ritual and black magick was nothing more than “psychodrama”, and an actual being called “Satan” did not even exist. Thus began the great heresy called “Modern Satanism” or “Atheistic Satanism”, which subverted traditional Satanism by removing its whole metaphysical basis – the belief in Satan. In its place, Lavey offered a hodgepodge of modern secular ideas borrowed from the likes of Ayn Rand, Friedrich Nietzsche, Ragnar Redbeard and P.T. Barnum.
If the essence of the Satanic is moral and cultural inversion, then Lavey’s Satanism was indeed Satanic, for it did invert the values of traditional Satanism, while at the same time…

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The Geryne of Satan (from the ONA)

This brief essay will outline a few interesting facts about the terms Satan and Satanism (and thus Satanist), including their historical usage in the English language, and thus may guide the sagacious to an understanding of the geryne [1] of Satan: that the mysterious secret of Satan is the simple heretical, japing, and confrontational reality of being or becoming a Satan.

The scribes of the Septuagint mostly rendered the Hebrew טןָש ָׂas ὁ διάβολος/τω διάβολω – and which Greek term implies someone who is an adversary and who thus is pejoratively regarded (by those so opposed) as scheming, as plotting against them; that is, the sense is of ἐπίβουλος – scheming against/opposed to (the so-called ‘chosen ones’). Someone, that is, who stirs up trouble and dissent. Only in a few later parts – such as Job and Chronicles – does the Hebrew seem to imply something else, and on these occasions the word usually occurs with the definitive article: Hasatan – the Satan: the chief adversary (of the so-called ‘chosen ones’) and the chief schemer, who in some passages is given a fanciful hagiography as a ‘fallen angel’.

Now, given that the earliest known parts of the Septuagint date from around the second century BCE – and thus may well be contemporaneous with (or not much older than) the composition of most of the Hebrew Pentateuch (the earliest being from around 230 BCE) – this rendering by the scribes of the word Satan as ὁ διάβολος/τω διάβολω is very interesting and indicative given the meaning of the Greek, and supports the contention that, as originally used and meant, Satan is some human being or beings who ‘diabolically’ plot or who scheme against or who are ‘diabolically’ opposed to those who consider themselves as ‘chosen’ by their monotheistic God, and that it was only much later that ‘the Satan’ became, in the minds of the writers of the later parts of the Old Testament, some diabolical ‘fallen angel’.

Thus, it is generally accepted by scholars that the Hebrew word Satan (usually, a Satan) in the early parts of Old Testament means a human opponent or adversary (of God’s chosen people, the Hebrews) [4] or someone or some many who plot against them.

Now, as has been mentioned in several previous ONA texts, in heretical contradistinction to others and especially to contradict the majority of modern self-described Satanists, the ONA asserts that the word Satan has its origin in Ancient Greek.

That is, that it is our contention that the Hebrew word derives from the old (in origin Phoenician) word that became the Ancient Greek αἰτία/αἴτιος – as for example in the Homeric μείων γὰρ αἰτία (to accuse/to blame) or as in “an accusation” (qv. Aeschylus: αἰτίαν ἔχειν) – and that it was this older Greek form which became corrupted to the Hebrew ‘Satan’ and whence also the ‘Shaitan’ of Islam. Furthermore, in the Greek of the classical period αἰτία and διαβολή – accusation, slander, quarrel – were often used for the same thing, when a negative sense was meant or implied (as in a false accusation) with the person so accused becoming an opponent of those so accusing, or when there was
enmity (and thus opposition, scheming, and intrigue) as for example mentioned by Thucydides – κατὰ τὰς ἰδίας διαβολὰς.

Given that, for centuries, טןָש ָׂas described in the Old Testament of the Hebrews was commonly written in English as sathans [5] and thus pronounced as sath-ans (and not as say-tan) it is perhaps easy to understand how the Greek αἰτία – or the earlier Homeric αἴτιος – could become transformed, by non-Greeks, to טןָשָׂ. In respect of this God and this ‘fallen angel’, as mentioned in another ONA text: ” There is good evidence to suggest that, historically, the writers of the Old Testament drew inspiration from, or adapted, older stories, myths and legends about a Persian deity that came to be named Ahriman, who could thus be regarded as the archetype of the Biblical Satan, and also of the Quranic Iblis. Similarly, there is evidence that the God – Jehovah – of the Old Testament may have been based upon myths and legends about the Persian deity who came to be named Ahura Mazda.” A Short History and Ontology of Satan

Furthermore, despite claims by some Hebrew and Nazarene scholars, it is now becoming accepted that the oldest parts of the Old Testament were probably written between 230 BCE and 70 BCE, and thus long after the time of Greeks such as Aeschylus and long after Greek word aitia was used for an accusation. It is also interesting that there is an early use, in English, of the plural term Satans as adversaries, which occurs in the book A paraphrase on the New Testament with notes, doctrinal and practical published in London in 1685 CE and written by the Shropshire-born Richard Baxter: ” To hinder us in God’s work and men’s Salvation, is to be Satans to us. O how many Satans then are called reverend Fathers, who silence and persecute men for God’s work.” Matthew, xvi. 23
In an earlier work, published in 1550 CE, the chyldren of Sathan are corralled with heretics: “Dyuers Bysshoppes of Rome beynge Annabaptystes, heretyques, scismatiques, & chyldren of Sathan.” John Coke. The debate betwene the heraldes of Englande and Fraunce. 1550, g. Givv [Débat des hérauts d’armes de France et d’Angleterre. Paris, Firmin Didot et cie, 1877

Thus, Satan/Sathan/Sathanas as a term – historically understood – describes: (1) some human being or beings who diabolically plot or who scheme or who are opposed to those who [6] consider themselves chosen by their monotheistic God; and/or (2) some human being or beings who are heretical and adversarial, against the status quo, and especially, it seems, against the religion of the Nazarenes.

Moral Development: A Discussion On Determining Morality — Amusing Satan

What do Satanists follow instead for a moral standard? While there are various standards of morality depending on which of the Satanic groups a person joins, there isn’t one set standard across the board. How do we, as individuals, handle this difference? What’s really going on? Today’s topic is moral development and how people determine their individual sense of morality.

via Moral Development: A Discussion On Determining Morality — Amusing Satan

Dream I (One) – A Log

Tonight’s entry of logging new dreams as ones occur that I find interesting…

Standing at the intersection of Winchester St and Rt. 29, I’m at the corner near McClanahan’s camera which is an old stone building that used to be a roadhouse. The sky is gloomy; the sun setting in front of me creating the golden sheen of an aged patina on the clouds. I twist to a sound behind me, a man is beginning to yell…I turn and see his alarm; a massive tornado. It appears to be travelling down the Rt 17 corridor from the north, following the valley south and growing ever wider not only due to proximity but in destructive power. Rain is beginning to pelt us that turns to stones of ice, and we are all desperate. I hear the U2 song ‘Bullet the Blue Sky’ in the background (my dreams have a  soundtrack, great).

I turn to run to McClanahan’s; it’s stone, it’s old and it’s my last chance. The sun is gone, the world is black as midnight in a deserted moonless hay field and the suction of the tornado can be felt. I get to the rear of the building and remove my belt and wrap myself around the neon green natural gas line. Every McGyver moment in a dream is a memory of a prior event; this time ‘Twister’. As in the movie, I survive…

Yet, when the storm subsides and I am conscious of my surroundings once again I am miles away, on a different timeline yet still dealing with the effects of the tornado. My ‘Oz’ moment has transported me to the attic of a home I lived in from 1986-1995. Here, it is still raining. The roof is saturated and leaking , water pooling on the bare plywood decking that was the floor of the attic. Yet, the architecture has changed, doors are different and exit points are no longer leading to safety. The door that lead from the bare attic to my room on the second floor exists but the safety of my room does not; a fragile 20 ft A-frame ladder stands as an only way down into what has become a barn. I think to myself there is another way around, an access around the perimeter of my old room in the space between the knee wall and the roof that exited into my closet. (Yes, I realize this hints of ‘Lion, Witch and the Wardrobe’, but this was a true architectural feature of the house.)

Taking the access through the closet and into the safety of my old room, I walk down the stairs to the main level…which has changed. It has morphed into a grand staircase with columns, gilding and decorative iron work. Basic paints have been replaced with a blue/green that I remember seeing at the Hermitage Museum in Leningrad in 1987. A grand ball scene from ‘War and Peace’ is playing around me…I exit the front door…

I’m on a country road, and I have the sense that it is France, World War II. The Normandy hedgerows are high on either bank. The fields are rich and green, foliage glistening, the golden reflection of sunlight in the early morning. Then it catches my eye, an incredible sight. A beautiful stag and his doe, he standing guard, she laying in the soft green grass of the field I have broke into through the hedgerow. They aren’t startled but expect me; I notice the peculiarity. The doe is suckling a full grown, tusked German Boar as though it were her youngling…I am broken from the gaze of that to see the battle raging on the North hill of the field. The doe quiet, the stag resilient and unmoved…The boar content and continuing to suckle…and I awake.