FAQs 3 Video Transcription
FAQs 3 Video Transcription!
The Video for this Transcription is here:
Mufti's Corner FAQs on Satanism Episode 02
https://youtu.be/XYZ
Contents
FAQ 3
{"Daisy, Daisy, give me your answer do...."}
-- Troll Towelhead, Grand Mufti of Satanism --
{"Daisy, Daisy, give me your answer do...."}
- MUFTI'S CORNER
Troll Towelhead on FAQs for Satanism: >> 3 << Who is Satan? -
SATANISM FAQS >> 3 << Who is Satan?
That is the next FAQ question in Frequently Asked Questions on Satanism. "Who?" is a social question. Most people don't understand that. They embellish it with wacky zennish mystery and they think that by asking the question "Who are you?" or "Who am I?" they're asking something profound because it relates to identity. Identity is not that much of a mystery really. It's just connected with things we don't want to acknowledge are the basis of self: the animal composites we are. Like "What roles do I fill with respect to you?", "Who am I (to you)?" is the completion of that question. It's always relative, always. It refers to a body and a changing organism it ultimately resides in role; role with respect to someone, like something organic or social: mother, father, child, parent, teacher, mayor, garbage collector, housewife. Ultimately this also pertains to deities and demons, when you ask "Who is?" "Who is that?" From that basis, you can see that "Who is...?" by itself has an implication, and i'm not going to stay with that implication. I'm not going to just answer the question about the implication because my interest is to answer the question fully. Part of that full answer is to explain what the question means. The actual question, therefore, would have to be in the round: Who is Satan to this person? Who is Satan to that person? Who is Satan to this person? Who is Satan to me? Who is Satan to you? The easiest way to proceed with that is to proceed chronologically, or from me outward, and i'll do that in a minute.
The Satan Office
All right, why not do both? Even though the notion of an historical theology is nonsensical, there is a history behind the documents associated with Satan's role, and that history is composed, these days, of remnants of religious documents like "Job," fragments that make up by churches of the New Testament. These feature Satan, or something that has the title. Some of the oldest have Satan as an office: The Satan, Ha Satan; a kind of District Attorney for the Jehovah God, with various angels filling the role through time, by narration. it's an instructive story about challenging pious individuals to see if their alliance is based on the condition of their living. That's the idea anyway. "Sure, Job is your fan now, but afflict him with all kinds of terrible diseases or travesties and will he still be someone who loves you?" It's absurd and perverse, but it's an instructive story. It's only a story, and that's where the first appearance of the Satan character can be found.
The Satan Being
I'm just putting another book of spells to bed here, sending it off to the printer, and i wanted to continue with the role of Satan in history; that role having proceeded from a titled office with a variable content to, in later scriptures, Christian scriptures at least, the role proceeds to be initiatory and challenging to the *god*, the Jesus Man-God in the New Testament, gospel stories. You can tell i don't think of them as history, but it's important that the Satan being becomes identified as an individual in the Christian stories, whether that's gospels or that's apocalyptic. In the apocolyptic he becomes a much more malevolent, monster-like being, with multifarious referents: the Beast, 666, etc., but in the Jesus stories (gospels) he is associated with temptation, offering up of power and worldly influence; rulership really, like he offers him the world. It's similar to the stories of Gautama Buddha the prophecies of his either being a world ruler or the world saviour in a religious sense. The Jesus character is refusing the temptation and staying with the temptation of his Jewish background and opting for traditional teachings and toward a salvific role. The Satan being takes him into an initiatory experience in the wilderness. Wild nature is one of his aspects. In these stories, Satan is a character. He is associated with many different things by people since the times when those writings were put down in a variety of forms and became popular. Thereafter he was considered just to be more or less a bogey, a tool, a threat, the force behind the subversion ideologies of the centuries to come. Rumour panics and witch crazes had him as the architect of evil subversion, horrid rites, and the terrible worship of evils. That set the stage for a rebellion against those agencies and institutions that promoted this propaganda, who used the Satan to keep people down and castigate them as to their ways of being, whatever that was: different from what the moral authorities sought. There were people after that, such as Hellfire Clubs, and Romantic poets, and a variety of others, who championed the Satan, or the Lucifer depending upon the story -- the antagonist in the narrative -- as somehow rebellious against unwanted authority. This was the theme that i found interesting in the inversion of Milton, and Romantic poets did too. They thought of Milton's Lucifer as a figure worthy of support, serious consideration against tyranny and unwanted authorities. This became the backdrop; all of these social developments became the backdrop for the origins of Satanism, because the Satan had been used in so many different ways as props, and figures of threat, and then, sometimes even as champions against tyranny. So 'Who is Satan?' changed for every one of those people who used him that way.
Satan as a God
Chronological narratives in the role of Satan continue after Christian and Muslim demonizing, bogeyizing, and some championing by their competitors as an artifice, with the re-embedment of that figure, swapping it out with other gods: done softly with the construction of Lucifer by Christians, and then its adaptation by post-Christians really, and then connected with other deities: Prometheus, Set, any number of demons, but primarily as a re-embedment, with supportable or justifiable deities that they could use for Neo-Pagan engagements mostly to struggle against Christians. Their aim was to find different cultural standards and promote them within their own culture and connect them with deities that they read about. Early Satanists, or proto-Satanists really, took this up in an attempt to foster revolutionary religion. Whether it was the proto-Satanist Aleister Crowley, who connected him up with his Holy Guardian Angel and his notion of Egyptian deities, or other proto- or early Satanists: Herbert Arthur Sloane, Donald R. Blyth, to a certain extent Anton LaVey, and definitely Michael Aquino, who connected him with Set in a Setian Temple, they re-envisioned Satan as a supportable deity. A number of demonologists and what would eventually become demonolatrists did likewise with demons and with what had been portrayed as demons by Christians, some of whom were already previously gods. The way that they portrayed, and their relationship with, Satan became more positive. It transitioned from the source of all evils, or the power behind our adversaries, subversion ideologies, things of that kind, to become something that now transitioned into sort of a role-taking change on the order of the Satan angel of Job. That is, now you had, epecially among full-fledged Satanists, now you had them finding the God Satan. The God is an office and now it is no longer Jehovah, now it is Satan as the God. So who is Satan transitions from being some external and adversarial entity -- at best an initiatory entity, and becomes something that people feel that they can champion, and ally with, and worship. So Satan completely inverts to become a worshipful entity, amongst Satanists especially and demonolators. Some pantheistic Satanists even describe Satan as the entire cosmos. LaVey and others portrayed Satan as 'the dark energy (/force) of nature' or something similar. Their re-embedments were intended to be controversial, and they had atheistic advocations in connection with that so they're seriousness is questionable. Thus who is Satan in a chronological sense seems to start from a fiction and develops into personalized entities. People in their struggling religious development found, or created, or manifested Satan as the allying demon or god, sometimes worship, even romantic among some devotees. That's the panoply of who Satan is in a narrative of the chronology of the character.
Mufti-Centric
So, from me outward.... I don't think i'm Satan and the alliance that i was encouraged by my God to achieve with Satan indicates that, at best, Satan is part of me that is not something that i am in control of. So it is really not a self i recognize. I don't think that Satan is my body, or something obvious about that. Satan is called "The God of This World," so maybe there's something to do with that. Wild nature: There's certainly an element of wildness and the natural around me. There are people who, like me, have a relationship with Satan, so Satan is, for us, an ally, a friend, maybe for some an enemy. Satan's a lot of things, it seems.
FAQ 1-2
Links to FAQs
How To Sell Your Soul To Satan
BONUS!
