Demonic Satanism

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'Azazel', a construction by Troll Towelhead

Demonic Satanism, as a personal brand, has been determined by the Grand Mufti of Satanism, Troll Towelhead. What follows are the fundamentals that delineate and discard what he no longer finds valuable to debate or argue, due to their heavy evidentiary support or ludicrous lack thereof. While that which lies outside these dogmas may be fine for a continued exercise of rationalist inquiry, they lie outside the bounds of Demonic Satanism in consideration for practical application.


The first 5 items are, as situated within Demonic Satanism, dogmas, axiomatic (though one might, as i have, deduce or support them to exclusion). They don't change regardless of the fact that we might challenge, question, analyze, or imagine them to be different, and for those interested in following Demonic Satanism as i am laying it out, they are dogmas whose nature is fixed and unchanging.


Reality existed long before our perceptions and consciousness and will continue to do so long after we dissolve back into basic fundaments. It is not dependent upon our minds*, but determines our reactions and consciousness at a deep level. It might be fun, even experientially valuable for entertainment, or for motivation, to imagine all manner of fantasy reality, but what we can actually observe is far more important than what we may want or imagine. Being part of the real, our perceptions and imagination participate in it but don't directly determine it. Our perceptions or interests don't influence time, the fact that we're animals, or death, only our experience as such.


Time is real and unidirectional, we are animals who shall age at a rate that is easily predictable, supplemented by our medical sciences. Time passes at the same rate regardless of what happens to our animal bodies. We can observe from the replication of clocks that time is not generally flexible. We have a temporal system (Greenwich Mean) which is functional because time is stable and constant.


We're animals. We get fucked into existence, grow, and do the best we can, and then run out of health, stop functioning organically, and dissolve. There's no afterlife, no reincarnation, and this life is the whole wad: one finite animal lifetime. There are variations in skills or qualities which animals have, and we may learn about these and find value in this learning.


Consciousness and the elements of it are facilitated by our bodies but have real components we are still examining which are part of, or manifest as part of consciousness, such as emotions, thoughts, intuition, ghosts, spirits, elementals, fairies, demons, and gods.


Death is real and inevitable. We shall all die as finite organisms and our experience and consciousness, which are facilitated by our bodies, will terminate at that point in time.


What follows in items 6 through 8 are dogmas about what are created by each individual and which may have specific requirement within Demonic Satanism based on my preferences or what i have found is optimizing for those like me.


Views and beliefs differ throughout the species and time. None are sacrosanct or required except by demogogues and dictators, religious credalists, and those whose qualities of mind find it imperative for pragmatic or cultic interests to direct in their followers or require so as to associate. In Demonic Satanism, it is considered merely *expedient* that its beliefs (these here outlined) are agreed to as a prerequisite for alliance or identification. This avoids wasting time disputing matters better left to personal solution outside this context (philosophy and rational pursuits are in fact valued, but outside the perimeter of this cult). Other, competing, views and beliefs are regarded simply as 'outside Demonic Satanism' and afforded no particular quality (such as falsity or heresy) except incompatability.


In a general sense, biology may provide us with common human values and meaning, yet none are pervasive and shared as a species. Moreover, as we age and become educated, our values may change and transform, experience and perception contributing their adjustments or refinements. While certain derivative values may be concluded as dogmatic based on the dogmas of Demonic Satanism heretofore outlined (e.g. as animals without souls destined to live a single finite life and then die and disintegrate; see Section C. below), those not based on these dogmas will always be *left to the individual* rather than dictated by the cult. Which of these values might be so derived based on the dogmas are at this time subject to dispute, the whole of practical application is at least presently left to selection by the individual adherent.


Typically as a function of joining the Left-Hand Path modality, or for some other reason such as having been inculcated against it by one's family or early instructors, Satanism is engaged within an anti-satanic context, such as a Christian or Muslim culture, projecting a cosmic adversary (Satan) and using this for its purpose. Having for centuries described the 'religion fomented by Satan', and thenceforward used this by projection as a justification for bludgeoning perceived cultural adversaries, as a natural consequence of this activity *this projected fantasy has now come into being*. Those who pursue it do so in the form which they select or invent, because the actualities of Satanism per se emphasize individualism and freedom rather than constraint to follow the dictates of one's religious fellows. Therefore, a dogma of Demonic Satanism is that *what constitutes Satanism must not compromise these qualities* (e.g. it must not ally with that which subsumes the individual beneath the boot of the Herd, compromises the freedom of selecting a Satanism of one's choosing, or identifies Satanism as the exclusive property or consequence of a singular source outside of oneself).




As animals with a finite lifetime, becoming aware of the principles of the natural world that affect us, limit us, and provide leverage for us in pursuit of our desires is an obvious value. Those who fail to do this will find ourselves dependent upon those who succeed at it. This includes a study of biology and anthropology, the tendencies of our species (e.g. habits, addictions, customs and traditions, etc.) as well as our own heredity; and the characteristics of that which undermines us (e.g. bacteria and viruses involved in illness, inherited weaknesses) or provides us with support (e.g. motivational platforms, inherited aptitudes, etc.).


As our species reproduces without real inhibition and we become, by birth, geographic location, and affiliation, participants in social systems (native or adoptive family, local community, citizen of a nation), it is to our distinct advantage to become aware of the social protocols, laws and customs, which affect us, limit us, and provide leverage for us in pursuit of our desires. Those who fail to do this may find ourselves subjected to penalty, from fines and a destabilized lifestyle to incarceration and execution.


As a groundwork for pursuit of Demonic Satanism, developing an understanding of what has come before in the construction or discovery of demons and the invention and practice of Satanism may be advantageous. The development of bibliographies such as may be found here:
i). "Satanism Bibliography: Religious Satanism and Demonolatry"
ii). "Satanism Bibliography"

and the details as to what can be known about actual Satanists listed here:
i). "Field Guide to Satanism: Real Religious Satanists, Criminal Satanists, and Celebrity Satanists"
ii). "List of Satanists"

constitute exemplary initial study aids in such an interest and pursuit.



A number of time-wasting, confounding theoretical detours in pursuit of individual interests grounded in materiality have been helpfully identified by our philosophers as fruitless and ill-disposed to serve as helpful tools for our Satanism. These are specified here as both deductions from dogma and cautionary warnings, since, aside from any entertainment gleaned for discussing them or considering them seriously, their application tends to work against the interests of Demonic Satanism.


With Neo-Platonism, Hermetic Emanationism, and a variety of Western and Eastern schools advocating what i call Radical Subjectivism (analyzing the elements of subjective experience as if these are the fundamentals of the real; those such as Berkeley, Hume, Sartre, and others promote it; a foundationless assertion put forward for the intellectually interested as if it had a sound basis in evidence).

These premises are, within Demonic Satanism, discarded as fantastic delusions. Given the fundamental materialism of this type of Satanism, it follows that all perspectives and premises which invert the cause-and-effect relationship of nature so as to pretend that the physical and phenomenal world arises out of mentality or consciousness, comes from an extra-dimensional plane, or emanates from superordinary sources, are completely incompatible with Demonic Satanism, and may be ignored as unimportant when raised seriously within debates or discourses.


A number of theories of origination, final causation, and metaphysical influence have secured the attention and dispute in religious and scientific discourse through the centuries. These have, at times, served as levers of conversion once premises were established consequent to their importance. These usually contained embedded premises later identified and classified by those who debated and refuted them.

i) Creationism

The most influential of these theories upon people who become Satanists has been Creationism, which posits that the whole of the universe was the product of a superpowerful spirit called (a) 'God'. Sometimes this spirit is provided with additional titles and names besides, yet the important aspect is that the supposition of its existence and action serves to put a philosophical stopper on what is called the First Cause, a speculative challenge identifying in successive precursors 'what caused what', and explain 'where everything came from'. That it does so with artifice and arbitrary deceptions has been adequately addressed by those who concocted the Flying Spaghetti Monster as an alternative causal agent. Along with its derived attempt to appear scientific, 'Intelligent Design', Creationism serves no useful purpose in Demonic Satanism and constitutes a distraction or exercise in sophistry to discuss.

ii) Anti-Speciation Religious Fables

Scientific advance, which is one of the most important developments in our species for pursuit of knowledge, has been complicated and distracted by the impediment of several of its competing religious narrative speculations as to the origin of human beings. Fables such as the god of the cult fashioning humans out of clay thereafter giving them his breath captured the imagination and intelligence of many generations. This resulted in a great deal of attention to human Ur Parents (e.g. Adam and Eve), their characteristics and historical roles, mistaking fables for history and compromising scientific explorations of the origins of species. Perhaps needless to say, these fables are of little to no importance to Demonic Satanists in a consideration of the origins of human beings, and the origins of life, like the origins of the universe, are regarded as too speculative to be assigned to any specific cause (certainly not to superpowerful spirits of conversion-interested cults).

iii) Metaphysical Fluids and Novelties

Supernatural subtle essences and fluids have been associated with magic, spirituality, mysticism, and religion for millenia. Since the advent of Spiritualism (ectoplasm) and New Age religions (energy) this has been given a pseudo-scientific glamour. Additionally, numerous theories, speculative and founded with some evidence, have been provided by physicists (String Theory, Quantum Mechanics, etc.) to provide metaphysical explanation for Newtonian principles. While a number of these might be brought to bear in an explanation of the workings of magical spells, beyond understanding anecdotally how these work, they are completely unimportant to determine, agree upon, or consider seriously outside of laboratory or cyclotronic experimentation and placebo effect convincement. Discussion and debate about such things are therefore outside the realm of Demonic Satanism to consider at length or resolutely.


A number of theories of involution, emulation, and simulation have functioned as conundra or complete distraction to the point that they are in some cases integrated into religious cosmologies and subsume individuals conscripted or initiated to them to deluded service.

I) Self-Containment (Solipsism)

In this abstract philosophical conundrum, one supposes that one is oneself the origin of all perceived phenomena whatever as an involution. While impossible to unravel, disprove, or otherwise logically undermine, it is self-contained and unfounded, constituting an intellectual bauble or distraction to the interested mind. Puzzles such as Solipsism do little more than challenge the mind to escape them like Chinese finger-traps by relaxing, then setting them down as unimportant until once again someone brings them up for amused or frustrated consideration. (NOTE: This is not to be confused with the wholly unique and original notion of 'Solipsism' invented by Anton LaVey which he said means "projecting your reactions, responses and sensibilities onto someone".)

II) Dream-Like Simulations or Imagined Experiences (The Matrix)

One step removed from the self-encapsulation of Solipsism is the substitution of the origin of all perceived phenomena by some other entity or source than oneself. Such ideas have their fictive representation in stories like "Time Out of Joint" or "Ubik" by Philip K. Dick, or in emblematic science-fiction films like "The Matrix" or "The Thirteenth Floor". It makes its appearance in Western Philosophy in the postulation by Rene Descartes of the "Evil Genius", or in innumerable mystic cosmologies as 'The Cosmic Mind'.

Considerations of dreams versus waking life are very easy to discern, at least from a conventional standpoint. It is simply unsupported and unsustainable to presume that our conscious waking world that operates by very regular rhythms, natural laws, is dream-like in its character. Dream worlds have fluctuating principles, do not require consistency or cohesiveness, even logic. Evaluated strictly on the basis of what we know about each, is extremely unlikely that the physical world we live in is generated by or suffused in dreams in some aggregate (as compared to individual) manner.

There's a correlation in many ways to religious "revealed" teachings, where the simulation is said to be ordinary life, and the reality is something the cults instruct about its ephemerality, such as that we're not just animals but dichotomous manifestations of "souls" which enter and depart from life or as part of some kind of a testing ground after which we'll be graded by the Cosmic Deity.  

Unlike the plots of fiction mentioned above, dream simulations have no reliable counter-indications to support their belief. Like natural inversions mentioned above, their premises are baseless and their conjecture delusional. They are completely incompatible with Demonic Satanism, and may be ignored as unimportant when raised seriously within debates or discourses.



Part of the importance of emphasizing the principles of Demonic Satanism is the added ability to explicate and explore the potential to locate its rudiments in our environment, thereby making educational contacts and setting up training options. During self-development, the ability to distinguish intentional from happenstance conditions of character and outcome make knowledge and control of one's faculties apparent and explicit.

In relation to individualism particularly, this is a feature of childhood which becomes important to Satanists during maturation. Sometimes it manifests early in life as a reaction to conservative Christian upbringing and at times threatens baseline support in the domestic circumstances of the rebel child. Some come to it later in life, and this may or may not embroil their support system so much as localized relatives whom they may repulse with their newfound anti-Christianity.


Studying individualism begins, therefore, for most Satanists, with the encounter with Christianity, opposing its tyranny or oppressive aspects. Since this is reactionary, while it may initially seem to support individualism, as soon as we connect with others who have a similar attitude, it becomes legitimate to question our ability to choose or break free from that momentum, and begin to negotiate or build bridges as warranted and benefits us.

Recognizing autonomy (the inactive modality of individualism) in others is as simple as watching who behaves out of step with institutions and corporations. Tools will be used as billboards and repeaters. Their art may be an indication of something more, as may be their politics. Identifying individualism reliably in others may be a bit more complicated. Their uniqueness and effort may or may not stand out immediately.

Once approximated autonomy is identified, then the challenge is to watch the individual for signs of obedience, conformity, or other compromised responses indicating that they are under the domination of an external authority. This may even be the spectre of a former master to whom they respond.

Intentionality and deliberateness are another facet of individualism which might be tracked in others by getting a sense of how well they can predict and prepare for their own decisions and efforts. It may take days or weeks to ascertain the true willfullness of an individual. Their choices will make it plain that they are acting with intention, rather than keying their reactions to impinging or directing forces and influences.

To ascertain the full character of their genius, it will become necessary to engage them, at least tenuously, and observe their response to creative influences without apparent direction.


i) Encouragement

All relevant transformations begin with the application of resolve. This begins in minute increments at first in training and learning any disciplines soever. It comes into refinement with diligent exercises and meditative focus.

ii) Amplification

Bending a strand of metal back and forth, one way solid, the next a bit warm and brittle, warmer and warmer, easier and easier to bend it, until hot and moveable, then the separation! This physical process is metaphorical to application in terms of will, and to the point that liberation, latitude of application of will, is the ultimate aim and result of volitional disciplines.

The problem of solitary or unassisted engagement of such disciplines is one of deliberate self-influence. The specific crux points of reversal and timing aren't easily and without expert guidance introduced to the stream of volition. This is one of the reasons that adepts (not novices, who are too impressionable and indistinct to bring forth will in abundance) take on guru-chela relationships, and not necessarily because of the august spiritual wisdom, insight, or superiority of the directing master.

There are martial tales of this type within Asian and even a few Western sources (one of my favourite is contained within "Zen Inklings" by Donald Ritchie, 1982). They bear the mark of serendipity due to the 'surfeit' of instruction from a succession of guides or masters. The wandering interlude snaps to a new willful master instruction, and in the stories there is a typically a reversal aspect, forbidding, then requiring the very thing.

This progresses through stages and, if one is already in Knowledge and Conversation (not a panacea, despite its reputation), then one's augoeides may take up the role and transform by turns into apparently contradictory agents (thus the need of experience and adeptship prior, so as to rule out and make extremely unlikely the problems of schizophrenic, psychotic, or wayward harrying internal or by enemies).

Whatever master, guru, or superior (even subjecting oneself to the wile of randomized direction of an oracle or device such a dice or coin-flips, if one is sufficiently self-directing), this refinement thence takes place and one's will is 'shaved', pared down, to a keen and splendid available tool, as 'true' as its connection to destiny or Spirit.

The prospective student undertaking the orchestration of this tutelage herself ought here be warned that being autonomously in charge of it is recursively prohibitive, and arranging for random or unfamiliar, even unaccomplished direction from unfamiliar guides may test the integrity and endurance of the mind in ways for which one ought be well-prepared.

In fact this is probably the reason for involving fundamental and initial observers in decentralized esoteric network agents such as are occasionally described as Thelemic: to ground or tether the prospect, to effect an evaluation on the strength and orientation of those intending to use the system to purpose.


At this point i leave off description of Demonic Satanism as particularly determined by the tastes or predilections of the individual, without recommendation as to specific disciplines or goals, and welcome comment on the whole.

Religious Satanism has been through several stages along the way to its legitimacy. The prototype reservoir from which it was drawn was the scaremongering, targetting, by Christians and Muslims who sought to turn the condemnation diatribes into a sociopolitical advantage (at times against one another). Actual religious Satanism was initiated by those who self-described as atheist. This was during the 1960s. Through the course of decades, a new popular paradigm associating Lucifer and Satan with deity status arose. This became known as 'theistic Satanism' or, branded and packaged with specifics, 'Theistic Satanism'. In response to the contentions about Satan as (a) god, I found it valuable to ask many questions and challenge conventions that seemed, to me, derived from post-Christian premises. I wondered why it was important to treat Satan as a god rather than leaving him as a devil or demon, whether the cosmology promoted by Christians and Muslims with gods in roles of greater authority and power was necessary and accurate, and whether it might not be more reasonable to place devils and demons alongside them without hierarchy, like different species in a biological array with faeries, elementals, etc. From such cogitations, and in the aftermath of my having been approached by Satan personally, arose the general notion of 'Demonic Satanism': treating Satan as a demon or devil and having a particular, emphasized relationship with him. Once surpassing the dualistic notion of angels and demons squaring off for a cosmic armageddon battle, we benefit from comparing: mythologies such as asuras and devas; nonordinary races such as evil and pious djinns, or inimical and benefic nagas; fiction such as light and dark elves or spirits; or modern sci-fi such as good and bad aliens. Many relationships become possible, and any cosmological premise tends to set the stage for the character of the actors within it. These variations combine in different ways as part of the proliferation of small groups, their doctrines, and practices. Some reach back to archaic deities or demons, identify Satan with this, and combine this with extraterrestrials, for example. Some reach forward, toward a neo-gnostic Lucifer-Satan god, parental and angelic, benefically providing insight and assistance. What I sought in contrast to advocate, and found few seriously interested beyond the Demonolatrics of S. Connolly and her group, was the willingness to allow Satan to remain as 'The Devil', as diabolical, and even as infernal (not all of us envision the Underworld as fiery) while seeking him out as a guide and focus of appreciation, veneration, or worship. So many begin with the premise that only deities are worthy of worship, such that their prerequisite for entering into such a relationship with Satan is that Satan is a god. While that may work well for them, there is a trangressive aspect of import to legitimating devils and demons (and even The Devil) rather than transforming or discovering a theistic aspect to their character. As such, here follows the complement to these theistic developments, stated plainly for both generic and personal(!) branded significance for all to use:

  • demonic Satanism:
Satanism (philosophy or religion) which features demons, refers to demons in positive ways as allies or even benefics, symbols of import and value, etc. Demonolatry ventures squarely into this territory especially as it seeks to worship demons and exalt them and their character. Satanism in general has tended to adjust away from Christianity into Judaism (Samael, Satanael, Azazel, Semyaza) and the backdrop to Christian demonology. There is no reason this must resolutely orient to Christian contexts, and might instead exalt, for example, Ravanna in Vaisnavism, devas of myriad type in Persian religion, or nature and Underworld spirits amongst those focussed on celestials and skywalkers.
  • Demonic Satanism:
Demonic Satanism was invented by the Grand Mufti of Satanism, Troll Towelhead, at the recommendation of Satan after the latter came to him in a dream and set to persistent conversation thereafter in continued alliance. Demonic Satanism by this description focusses on Satan and on demons as constituted of TERRAN or NATURE spirits, especially in relation to the Gospel of Satan as a mythic motif and premise. Satan, within this context, is the God of This World; a lusty, enthusiastic, bold, advocate of personal power, scientific exploration, spiritual development, and mystical accomplishment. Conceived of as dwelling in the Underworld, and welcoming all non-conscripted souls into the Afterlife, Satan is paternal and supportive in a resolute, guiding sense, establishing myriad different relationships with those who seek him out. Ultimately a facet of rebellion against Christian subversion ideologies, Demonic Satanism engulfs religious witchcraft, religious Satanism, Demonolatry, spiritual Vampirism, and other horror-genre spiritualities as part of its overarching pursuit of justice, ecology, and idyllic epicureanism. Its variation of form is, alike to that of Satan himself, just another beautiful reflection of how the nature and diversity are so important to those of liberated character.

The Grand Mufti thinks of the construction of Demonic Satanism as akin to his efforts to legitimate the Pact with the Devil outside of cautionary tales (novelty, exploratory self-development), and wishes those well who seek to use it to pursue their interests.

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