© fra Nefastos 2007, 2008
© English translation by Fra Demergon 2016
The following text is taken from the third chapter of the second part of Argarizim: The Fall of Lucifer. It is presented here as a conclusion of the fundamental theses of the Satanism of the Star of Azazel, such as we accept them. These paragraphs are relatively easy to understand when taken out of context, because they were originally created to present compact ideas that do not require context to be interpreted, at least relatively correctly. It of course goes without saying that in order to get everything of importance out of these theses – and to overthrow hypothetical counter-arguments – one does need a deeper orientation than that which this simple cross-section provides. For example, the first thesis does not mean that we believe in the formal entity that the churches present, any more than in any other tiny human-like deities, even though we do believe in an individual, intelligent archetype.
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Stripped from personal dirt, i.e. all that smallness that the magnetic center point of our mind has, during long periods of time, attracted to itself, we can see Satan without a mask. That mask is real as long as we believe in it, and as long as in it is condensed, the more gloomier, all the suffering and horror of the world; but when all this has been drawn aside we can see, that we have indeed taken with us to the initiation chamber all that filth, which is projected from us as nightmarish forms – and that those forms, once gone through and realized, hold no concreteness. They are merely illusions which cling in us as atavistic remnants from prior worlds, in which our needs were different. Now, as we are achieving slowly the state of true humanity – which, when properly realized, is already the threshold to godhood – we have the possibility to comprehend the following matters, which, when examined intellectually, almost seem self-evident:
(1) Satan exists. As soon as we gain touch with the invisible world, this becomes clear to us, since his spirit is upon us and deep within us.
(2) Satan is not evil, nor does he require evil. Malevolent spiritual beings can be seen a priori to be a motivational force behind man in the evolutionary process, for reasons understandable to even the most amateur metaphysician.
(3) Satan is not a dogmatic deity, but the ruler of certain aspects of the world and soul. All these aspects have a common denominator, but in the world their actions can be perceived as widely spread. Among the first are death, occult power and strong pronunciation of individuality.
(4) Satan represents awareness, not herd mentality or blind faith. This is why his substantive action and thus his following is both a) awareness of oneself and b) knowledge of the cosmic laws, which are in any case almost one and the same. This is why all kinds of ‘orthodox Satanism’ are impossible: the orthodox is distinctively a paradigm of herd mentality, no matter how attractive its ritual features might be. Although in the end there is but one truth, everyone must fight their way to understanding it themselves – nobody can redeem anyone else nor can faith ever elevate the individual to the adulthood of the spirit.
(5) Satan is multi-dimensional, multi-faceted and approachable in many ways, yet consistent to those who have eyes to see. In the cosmos there is no impenetrable mystery, no veils for the human consciousness if one but sets truth as an absolute value and goal, and is ready to struggle to understand. Truth never drowns in relative visions or half-truths: who can look shall also see – even though deeper things are not always explainable in words, they can be seen exactly. The strife for truth is the strife for initiation, for truth is reached in the soul’s initiation.
(6) Satan is the great initiator of the human soul. The problems he presents are the problems of our initiatory mysteries, even if they occur in the middle of the most profane everyday life. He demands nothing from us; we ourselves make the decisions, we either gain knowledge or fall for vanity and the elongation of the world’s flavorless suffering.
As the reader might notice, every paragraph in the previous summary can be derived from the next. These six paragraphs comprise of nothing which could be left out of Satanism and still stay within the circle of truth; but everyone must inspect them THEMSELVES and either come to this conclusion or the opposite.
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How should we then serve Satan, we who are able to accept the above – as at least plausible in its general features, if not paragraph for paragraph?
As every god is served: namely in the heart, thoughts, words and deeds. In our hearts the worship is an ever deeper love towards his ideal. In our thoughts it is the persistent quest for knowledge and the study of his secrets with an open mind, with only truth as the ultimate goal. In our words it is honesty, because the fact is that we cannot gain clear knowledge of the world if we deceive others – even though our mind grows, it grows one dimensionally and can easily be lead astray by the old axiom that our actions towards others open exactly those locks within us through which nature works: every one of us is the image of our actions. In our deeds it is the use of our own ability as a naturally given sacrifice, so that everything we do, we do as a service to our god.
This does not mean that our actions need to be something special, but on the contrary that our mundane deeds are done with remembrance towards the highest – the sincere feeling in our hearts that will penetrate us ever more clearly, the better we understand the substantive teachings of comprehensiveness.
Whatever each of us knows, let him bring that as an offering to the Master and not to satisfy his own tiny wishes. As souls we do nothing with those symbolic things, with which the profane endlessly occupy themselves with. We need not bother ourselves with the material; everything material will come to us by itself as long as we do our work well. It is an occult fact that humans as conscious beings are solely in a dominant – and never dependent – relationship to their material surroundings and subsistence.
‘Before you have understood the deepest meaning of existence, you cannot help others.’ This is what we must strive towards. Not through changes in physical circumstances, not through politics, not through seeking fault in others, but by finding the very nature of existence in yourselves, can we serve our fellow man. This is why awareness is so terribly important: through awareness everything in the world will open itself to us; through awareness everything will come to us naturally. And when understanding joins with love, when the male MANAS and the female BUDDHI unite in man, the Holy Sprit in the form of a flaming serpent will rush into him, opening all locks. This is why the paths must be united.
 This being has numerous different names in different religions and mythologies, and as many aspects, apparitions within the same religion or myth. How this being is perceived in different cultures, times and situations naturally varies, and we cannot mistakenly believe that this entity has to abide with certain outer features of Christian tradition to be authentic. Someone who can, in the first place, perceive something as “gods” – or higher angels, even “fallen” ones – will also understand that what is relevant is the idea of the entity, not the shape it takes in different myths. Even if we see Satan with his typical trident – the very same magic wand of Shiva, the powers which even Paracelsus used in his magic – or as a flame, a double edged sword, a withered body of a sinner or something else entirely – his essence does not change. But if we cannot fathom this being within ourselves, it remains inconsistent, paradoxical and an incomprehensible chimaera, a monster made out of seemingly unfitting pieces that can live only in imagination. Thus, if man is not in touch with his own dark side and does not strive to fuse it into his conscious being, he cannot understand Satan’s existence as the reason behind the principle of shadows.
 This has been dealt with a bit more extensively in the article ‘Isn’t Satan evil?’ and very extensively in the ‘Polyharmonia’, ‘Discordamelior’ and ‘Cista Mysica’ sections of Fosforos.
 As we can easily see, the same theses are presented slightly differently in the sevenfold basis of the Star of Azazel.
 Argarizim: The Fall of Lucifer, III:V-VI. The footnotes presented in the article are not included in the original text.