I’m delighted to finally share my latest publication, an article in the peer-reviewed journal: La Rosa di Paracelso. Click on title to access the journal and download the free PDF.
The concept of “Total Environments” (1988) is outlined by Anton Szandor LaVey, founder of the Church of Satan (1966), in response to the question: “What do Satanists do?” The query itself prompted by religious Satanism’s seemingly lack of recognizable “religious” traits: as an atheistic religion, they reject notions of the divine, demonic, and spiritual; there is no belief in a Golden Age myth to which to return; and no evangelical mandate or desire for mass conversion. What then, do members of the Church of Satan do? The answer, in part, is for Satanists to create the conditions for their individual desires to be reflected in the sensorial and material world.
This paper centralizes the sensorial and material qualities of religious Satanism as outlined by LaVey and understood by members of the Church of Satan. First, it discusses the objects used in Greater Magic rituals to demonstrate how these idiosyncratic items function as mediations of personal desire; and secondly, how LaVey’s ideas on insular spaces outside of ritual space—his concept of Total Environments—reveals that Satanists perceive their entire lives as an ongoing extension of the will. Living “satanically” in the world is a continued magical act mediated by materiality itself. LaVey’s concepts on magic contribute to the historical discourse and study of magic, and this paper suggests that LaVey’s framework can be used to study the lives of Church of Satan members as a whole. That is, applied religious Satanism is, ideally, creating a Total Environment.
From La Rosa di Paracelso, No 2 (2017) (special issue)
“The most recent studies by Massimo Introvigne, Per Faxneld, Jesper Aagard Petersen and Ruben van Lujik have highlighted, under various aspects, the relief of the figure and symbolism related to the Devil. Such historical importance concerns the History of Ideas in the same way, as well as that of the Western Esotericism of the New Religious Movements. It is clear, for example, that a certain conception of the devil distinguishes the work of Anton Szandor Lavey (pseudonym of Howard Stanton Levey, 1930-1997) and his Californian Church of Satan, or the films of director Kenneth Anger (pseud by Kenneth Wilbur Anglemeyer, 1927 – still alive), or the thought of Robert de Grimston (weigher of Robert Moor, 1935 – still living) and Mary Ann Maclean (1931-2005), as well as of the group they founded The Process Church of the Final Judgment. Diaballein, of the luciferic fallen angel, as well as an androgynous being or a “spirit of the earth or of opposition” have influenced and continue to interest the most diverse historical, social and cultural dynamics concerning the groups and various currents of Satanism, past and present.
The most recent studies by Massimo Introvigne, Per Faxneld, Jesper Aagard Petersen and Ruben van Lujik have highlighted, in different manners, the prominence of the figure and the symbology of the Devil. And in the domain of the Western esotericism and in the New Religious Movements. One of them, understand, for a certain idea of the Devil marks the work of Anton Szandor Lavey (pseudonym of Howard Stanton Levey, 1930-1997) and of his Californian Church of Satan, or of the films of director Kenneth Anger (pseudonym of Kenneth Wilbur Anglemeyer, b. 1927), or of the thought of Robert de Grimston (pseudonym of Robert Moor, b. 1935) and Mary Ann Maclean (1931-2009), and of the group of the Final Judgment. Diaballein, of the Luciferian fallen angel, with an idea of an androgyne being of the spirit of the earth or of the ‘have impressed and continued to interest the most different mechanics from a historical, social and cultural point of view, concerning groups and various currents of Satanism, past and present.”