2024-11-08 06:08:00
SAN DIEGO (AP) — Friday at 8 p.m. Inside a building in downtown Santiago, Chile, the air is filled with the smell of tobacco and incense, and dim red lights illuminate the corridor leading to small rooms. There, about fifteen brothers from the Satanic Temple gathered around a table decorated with black candles, skulls, and pentagrams, listening attentively to the scriptures recited by their priests in Latin, Hebrew, and other ancient languages. arts.
Although they belong to the Satanic Temple, those who call themselves Satanists do not worship the devil. They are the men and women who work as publicists, firefighters, police officers, lawyers, students, and psychologists who find ways to resist moral norms, dogma, and religious impositions in their organizations. Instead, they advocate rationality, individualism, and secular life.
“You are the master of your present and future, and no one else can make decisions for you and control your life. The image of Satan is purely symbolic,” Haberim, a spokesman for the organization, said during a visit to San Diego. General Cemetery’s graves and mausoleums, he explained to The Associated Press. “The so-called ritual is to bring out emotions and put aside reason.”
In the darkness of the next room, the imprint of Baphomet’s anthropomorphic figure, one of the symbols of paganism, stood out on the wall, and his eyes followed the black-robed silhouette as it moved through the smoke that filled the air. They walked slowly towards the altar decorated with candles, chalices and knives. But there is no blood, sacrifice or gods.
Through Hollywood movies like “The Devil’s Seed” or TV series like “True Detective,” Satanists are associated in the popular imagination with sacrifice, evil figures, pain and death. But in practice, they oppose animal cruelty, forbid association with people with criminal records, view worldly pleasures as a pleasure rather than a sin, and do not express their opinions unless asked to do so.
“We don’t want people killing people in the name of Satan,” Habom concluded.
Last month alone, The Satanic Temple: Satanists and Luciferians in Chile received more than 400 requests to join its organization and currently has 100 members. The demands have multiplied after the group submitted a formal petition to the Ministry of Justice to be legally recognized as a religious association, sparking a debate in the country and causing a stir among major religious sects.
Applicants who aspire to become members of the Temple undergo a lengthy evaluation before being admitted: a process that begins with filling out forms and submitting criminal records, goes through an interview with a committee, and ends with an analysis by a psychologist for possible mental disorders.
No one quite knows how to explain why Chile has become the center of an unusual attempt to formalize such an organization, since satanic groups in other Latin American countries are older and more entrenched than the Antarctic country.
“In Latin America, there are many religious groups that share these characteristics but have shown no interest in formalizing themselves,” said Luis Bahamondes, an expert on religious phenomena in Latin America and a professor at the Center for Jewish Studies at the University of Latin America. .
In some places in Colombia and Mexico, such as the Mexican town of Catamaco, witches and Catholics coexisted for decades, between war and peace. And in Brazil, the judiciary recently halted the inauguration of a temple dedicated to Lucifer because it failed to submit a business license.
But experts, former believers and citizens consulted by The Associated Press agreed that Catholicism’s long tradition will always loom large in public discussion and that Chile is experiencing a crisis of trust in the church, exacerbated by revelations of a sex scandal .
“It seems to me that these types of groups feel that they have greater support and are able to challenge things that were to some extent impossible before, because until recently the Catholic Church enjoyed an unusual that power.
Nestor da Costa, an expert on secularism and religion at Uruguay’s Catholic University, added that “perhaps this is a religious rearrangement of those who left Catholicism but retained a certain faith, which was directed” to other, less The dogmatic aspect.
The origins of modern Satanism can be traced to the founding of the Church of Satan in the United States in 1966, which promotes skepticism and logic rather than celestial beings or supernatural beings. This means that its followers are free to formulate their own beliefs, rituals and spiritual practices. Many Satanists and Luciferians are atheists, others are witches, and some believe in the power of magic.
“But we acknowledge that there is a certain foundation, whether academic or esoteric, that can give meaning to our existence and reality,” Azazel, the priest who left Judaism three years ago to found the Satanic Temple, told first-timers. to his newbie explained.
Their words resonated in the darkness of the room and were interspersed with chants, clapping, incantations and readings of passages from the Satanic Bible and the Hostile Bible, which set guidelines for the group. During break after break, the “fraters” (brothers) would enjoy a bottle of wine, beer and snacks. For Satanists, there should be indulgence rather than abstinence.
Since requesting recognition, the Satanic Temple’s membership has jumped from about 30 members in early August to 100 members today. Among the new applicants were not only mystics and esotericists, but also those who professed disillusionment with other religions, such as Azazel himself. They are Catholics, Jews, Protestants and evangelicals who have found in Satanism a buoy of salvation to appease their concerns.
“In Satanism, there are no solutions or absolute truths. You are your own God and you create your reality. “If we compare the Jehovah’s Witnesses to Satanism, the Jehovah’s Witnesses are a true sect: they You are not allowed to do certain things, they tell you how to dress, what to do, how to behave, whether to have a beard or not.”
Like most members, Karli Ma first came into contact with Satanism through the Internet. The Chilean Satanic Temple hosts events, seminars and study courses online for its more than 16,000 followers. Beyond the digital world, in addition to monthly rituals, its members gather at San Diego cemeteries, buildings, and other cursed locations for meditation and meetings.
“We are the masters and masters of our destiny. Bosses and bosses of our bodies. We free ourselves from dogma and the constraints imposed. Like fire, we triumph. They closed their eyes and sat on the floor, and then Meditate, let the “energy flow” and think in your mind about what they want to achieve as quickly as possible.
If approved by the government, Chile would follow in the footsteps of the United States, where the trend of Satanism has been around for decades thanks to the Church of Satan, founded by Anton Szandor LaVey in 1966. Founded, its base is a replica of the Chilean Satanic Temple.
It would also be home to the first legally recognized Satanic religious entity in Latin America.
Ultimately, the demand for recognition in the face of justice is presented as the greatest expression of everything that Satanic aesthetics exalts: an uprising against the status quo and a break with tradition. Haberim clarified: “As a religious entity we comply with everything that is asked of us, so there is no reason to say no except that this is a controversial figure for the system we live in.”
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**Interview with Luis Bahamondes, Expert on Religious Phenomena in Latin America**
**Interviewer:** Thank you for joining us today, Luis. The recent rise of the Satanic Temple in Chile has certainly raised eyebrows. Can you explain why we’re seeing a growth in interest in Satanism in a predominantly Catholic country?
**Luis Bahamondes:** Thank you for having me. The growth of the Satanic Temple in Chile reflects a broader crisis of trust in traditional religious institutions, particularly the Catholic Church. Recent scandals have led many to question the authority and relevance of these organizations, pushing them to seek alternative belief systems.
**Interviewer:** That’s fascinating. The Satanic Temple positions itself as a rational and individualistic counter to dogma. Can you elaborate on what attracted people to this organization?
**Luis Bahamondes:** Absolutely. Many individuals in Chile are looking for a community that respects personal autonomy and promotes rational thought over strict dogma. The Satanic Temple’s emphasis on individual empowerment and secularism attracts people who may have been disillusioned with traditional religions.
**Interviewer:** The Temple has experienced a surge in membership requests, particularly after seeking official recognition as a religious group. What implications does this have for religious discourse in Chile?
**Luis Bahamondes:** Seeking legal recognition is a bold move and can significantly alter the dynamics of religious discourse in the country. It challenges the long-standing dominance of Catholicism and opens the door for more pluralistic discussions about belief systems and practices.
**Interviewer:** There seems to be a contrast between the popular image of Satanism and what the Temple practices. How does this discrepancy affect public perception?
**Luis Bahamondes:** Yes, the popular narrative, often reinforced by media portrayals, paints Satanists as malevolent or dangerous. However, the Temple’s self-identification and practices focus on ethical behavior and social justice. This divergence creates a fascinating tension between public perception and reality, which is still evolving.
**Interviewer:** Considering other Latin American countries have established spiritual practices that could be perceived as similar, why do you think Chile is taking the lead in formalizing this movement?
**Luis Bahamondes:** This could be attributed to the unique socio-political environment in Chile, which has been undergoing significant change. The country has also experienced a stronger push towards secularism and inclusiveness in recent years, making it a more favorable ground for alternative spiritual movements to blossom.
**Interviewer:** Lastly, where do you see this movement heading in the future?
**Luis Bahamondes:** If the current trend continues, we might see a more robust pluralistic society in Chile where various belief systems coexist and dialogue with one another. However, this may also lead to tensions with those who are resistant to change. It’s a dynamic situation that certainly merits close observation.
**Interviewer:** Thank you, Luis, for your insights on this intriguing development in Chilean society.
**Luis Bahamondes:** Thank you for having me. It’s an important conversation to have as we navigate these complex changes.
