ON TRUST AND FREEDOM 

Sor Polyhymnia & Fra Nefastos © 2024 

“The doctrine of oneness is a doctrine of freedom; the doctrine of destiny is the  doctrine of trust.” ¹

In Matthew,² the Bible speaks of faith the size of a mustard seed as the prerequisite for moving mountains. Supposedly, this tiny speck contains the potential for doing the impossible. Faith is the belief, but trust is the action attached to it, and though they belong together, one must not mistake one for the other. The Bible also says to trust in God unquestioningly. But why would one trust something they have been taught to fear?³

To have faith in something is to believe in its existence. To trust is to engage in that belief, for better or worse. As a devout Luciferian, I have faith in my Master, Satan, but I did not come to this well to drink blindly. To do so without wisdom is foolish, indeed. This lack of discernment is how one gets poisoned or worse. Though one may come to faith blindly, for one reason or another, the veils are slowly stripped away as the aspirant begins to trust, but this trust must be earned.

What is trust? It is a very different thing to trust in oneself, to trust in a friend or a loved one, to trust in the Master, to trust in God.

On one level, being worthy of trust means that one is whole, unchanging by factual nature. Untrustworthiness is something fickle, unstable, something that has not found its true foundation: a person who has contradictory opinions at different times and who is not able to give their word and keep it. Thus, many human beings are factually not worthy of trust, although many others are. And some of us, of course, are trustworthy in some aspects but not all, depending on where the black, obscured spots of our psyches remain. And to the extent one learns to know oneself, the aspirant can become trustworthy even with one’s flaws because they no longer disturb her or make her lose her balance even when things get confused. The same goes for other people around us: there are many we can trust to fail our trust, and in those things, it is our folly to build something on shifting sand. Too much trust put in someone who we know will fail that trust is just foolishness.

Interestingly enough, something similar must be considered in our relation both to the Master and to the universe, the cosmic whole called God, the final foundation of the being itself. These two infinitely deep and lofty powers, even though they are trustworthy in a moral sense – immovable and steadfast, unlike the Biblical allegories present – are not trustworthy in a human sense, which by nature demands something for oneself. The depth of the universe is a wonderful, amazing power full of beauty, but it is also utterly merciless. There is no pity in the black embrace of the cosmos. As we see all around us, nothing stops people from acting like predatory animals and, worse, killing and maiming each other by the millions every day or even destroying the whole planet. There is no moral restriction in the universe, even while there are long-term repercussions. So, “in God we trust” can mean only that we trust that there is some spiritual law suffusing cosmic and earthly nature, but we can never say that that law would take care of us in any human sense: we can see that it does not.

The Master, be Him an inner or outer one or both, is not very different from this. He can and will help, but only to the extent that is demanded by the Work and made possible by our karmic and dharmic destiny. Thus it is completely possible that a good person will be left to starve, to die from a torturing illness, to be maimed in a seemingly random accident, or killed in a senseless persecution. Therefore, the only trust we can have in occult nature and its Work is that there is some inner sense in these challenges, which often seem insanely out of proportion and often targeted to those least deserving. That trial alone is too much for many and has always been. And neither should it be escaped by false piety, as we learn from that wonderful story of Job, who cursed his destiny and was ultimately praised by God because of this honesty, which his orthodox friends lacked in their selfish pseudo-devotion.⁴

Such is the world of a Satanist. The aspirant learns to trust the things that are actually trustworthy, but the benevolence of human beings, mercy from God, or outer help from the Master is not among the things we can count on. It is ourselves that we must build as an immovable foundation, trustworthy in every word we give, and to the extent that is attained, we will come to understand also the agencies of the Master in the events of our inner life and even the hand of God in our outer life: for it is nothing else, we are nothing else, but completely made of that very same holiness ourselves. We must be worthy of it and thus will accomplish the Great Work, eventually, very slowly and certainly, soul by soul.

“Once we have found a solid foothold, we have no need to remain still or be afraid of wrongdoing, for that solid ground expands everywhere. It receives our steps wherever we go and when we look outside, we find that which was deep within ourselves responding to our love and leaving nothing behind. There is nothing futile, there is nothing wrong, there is no evil in the world for the one who has found a single stable point in space.”⁵

1. Fosforos, Pt. 1: Polyharmonia, Chpt. 5
2.  Matthew 17:20-21
3.  See literally any instance where God has punished his flock for doubting him.
4.  Job 42:7. This ancient story is wholly Satanic, and tells of completely Satanic powers that rule the universe.
5.  Fosforos, Pt. 1: Polyharmonia, Chpt. 5