The Devil and the Goddess - Meditation on Blood Serpents and Androgyny by Gyrus (2006).pdf - Magia - historia magii - morefaya2006

THE

DEVIL

& THE

GODDESS

Gyrus

THE DEVIL &

THE GODDESS

MEDITATIONS ON BLOOD,

SERPENTS & ANDROGYN Y

hat which an age feels to be evil is

usually an untimely after-echo of that

which was formerly felt to be good—the

atavism of an older ideal.

Friedrich Nietzsche

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First published as a booklet under the name Samuel Lawson, The Unlimited Dream Company, Leeds, 1997

Second edition (revised) published by The Unlimited Dream Company, Leeds, 1998

Third edition published by Norlonto, London, 2000

Thanks for inspiration and help: Chris Knight, Michael Dames, Phil Hine, Zwee, Julian, John Eden, the Neolithic

residents of the Marlborough Downs & Rombald’s Moor

I nt ro d u c t I o n

The following writings began as a short article written in reaction to numerous interviews

I had read with ‘Satanic’ or ‘black metal’ bands (in Esoterra magazine). I got very tired of their

knee-jerk social Darwinism, their philosophy of “the strong over the weak”. Metal bands will never

be the best exponents of any philosophy, and Satanism shouldn’t be judged according to their

interviews. Nevertheless, their simplistic view of nature’s laws (which in any case should be seen

as nature’s habits ) encapsulate many quibbles I have with the social Darwinist shades of Satanism,

and occultism in general. here are a lot of much more enlightened strains of the ‘left-hand path’,

as these writings will hint at. hese strains usually attempt to transcend the left/right dualism of

occult morality, a false dichotomy where self-interest and concern for others are seen to be mutu-

ally exclusive.

While I’m not a Satanist, not even strictly a practising occultist, occultural philosophies have

a deep inluence on my world-view and life. I read widely on these subjects, and though I love

toying with ideas, maps and models for intellectual amusement, I ind that I’m with Nietzsche

when he says, “I do not know what purely intellectual problems are.” So what began as a somewhat

playful little jab at the shaky foundations of social Darwinism gradually evolved into an outpour-

ing of the visions and intuitions that my recent experiences, research and relection have led me

to. It’s an exorcism of sorts, an attempt to externalize the insights, feelings and perceptions that

I often ind looding into me, seemingly unbidden, but later seen to be exactly what I needed to

shift my world-view out of a stale or narrow perspective. I ind it’s only through externalizing these

cascades of insight that I can make room for more to arrive.

My research is not strictly ‘scholarly’. Dreams, drugs, sex, conversations with truckers who

give me lifts, synchronicity-laden trails that lead me to books I wouldn’t usually notice, trashy

movies, walks in the countryside, emotional breakdowns, lazy days, playing with kids... all these

play a more signiicant role in the evolution of my ideas than the traditional academic activities

of ‘thinking’ and ‘reading’. And, when I really look at it, I can’t imagine that this is anything new.

Life isn’t cut into categories in the way that the division of academia into diferent disciplines

pretends it is. Everything inluences everything else, and I think what I’m doing is just consciously

recognizing this... and then writing.

hat said, some of the material here is quite ‘dense’, laden with associations which might

come to me, immersed as I am in it all, without much efort, but which may ask a lot more of the

reader than passive word-by-word consumption. As far as this sort of writing goes, I try to tread

a precarious path between making myself clear and passionately wanting to be a ‘sounding board’.

I want to leave gaps, be oblique, allow space for the reader to enter into my thoughts, fuse with

them to an extent, and come away with more than ‘information’. I’m not in the business of handing

people complete, air-tight systems of ideas on a plate. I don’t think you can show something to

someone that they haven’t already seen; but I know from my own experience that we’ve all seen a

lot more than we often pretend. I want to try to help people remember this. Also, the nature of the

areas dealt with here means that words can never present a view of them that is even close to being

‘complete’. All they can do is suggest, trigger, and point. Exactly what they will suggest, trigger

of or point to will depend on who you are and where you are. Ideally, you’ll take more of yourself

away from this than you will of me.

Many of the ideas here utterly contradict beliefs I held two years ago. I don’t doubt that two

years from now I’ll be of somewhere else. As Alan Watts said, “I am not one who believes that

it is any necessary virtue in the philosopher to spend his life defending a consistent position. It

is surely a kind of spiritual pride to refrain from ‘thinking out loud’, and to be unwilling to let a

thesis appear in print until you are prepared to champion it to the death.” his doesn’t mean I don’t

want people to criticize this writing. Yes, these are my present opinions, but they will change—and

I only got here by having my opinions challenged, as well as ‘conirmed’ by experiences and other

people. I never want this process to stop.

here are several diferent, but subtly related parts to these writings. I call them “medi-

tations” because although there are clear conceptual threads weaving throughout the diferent

sections, there is no attempt at a coherent ‘argument’. Parts of it relate to and relect of others

parts in ways I never anticipated; no doubt many of the intended resonances will fall lat. As I said

before, language, being linear, just can’t accurately describe the ideas and modes of experience I’m

dealing with. All I can do is spin words, my own and the sampled words of others, around these

things, revealing a fragment here, a fragment there, but still leaving mere fragments. Each trying

to describe the same underlying thing, each relecting a diferent part of it, in the hope that a

multitude of linear perspectives can come closer to representing this non-linear vision.

Firstly, there are some arguments about the philosophical underpinnings of what has come

to be known as Satanism in modern occulture. his section, being the original seed-article, could

stand on its own, but hopefully the reader will soon see its intimate relevance to the other medita-

tions as they’re unravelled. hen, taking its cue from the ubiquitous urge to uncover spiritual

fertility buried beneath centuries of Christian domination, there is a speculative look at the genesis

of the Devil—and what lies beyond.

t h e d ev I l & t h e t a o

As far as the philosophical underpinnings of Satanism go, one of the best places to start is

with Friedrich Nietzsche. While he had nothing (consciously) to do with Satanism, his work is

frequently cited by Satanists and modern occultists, and I think more than a few Satanists see

themselves as ‘Nietzschean’.

It has to be said before setting of that Nietzsche was acutely, probably painfully aware of

how his ideas may be misinterpreted. He loathed the idea that people, “like plundering troops”,

may pick and choose titbits from his books to use for their own purposes, disregarding material

contrary to their own agendas. he racist misinterpretations (far too weak a word!) of the German

Nazi party are the most blatant case in point. hat said, I disagree with some of his work. In the

end Nietzsche was no ‘system-builder’—he erected no ediice that must be accepted entirely or fall

to the ground. He was an experimentalist , and perpetually played with and revised ideas. It is in this

spirit that I read Nietzsche; and here I’m looking at him with an eye to reveal a few misinterpreta-

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