Demonic Satanism

DEMONIC SATANISM: ITS BELIEFS, VALUES, AND ACTIVE PRACTICE

'Azazel', a construction by Troll Towelhead, in reflection of art known as 'Baphomet' by Eliphas Levi

Demonic Satanism was invented by the Grand Mufti of Satanism, Troll Towelhead, after long years of study and philosophic analysis, at the recommendation of Satan. The Devil came to Troll in dreams and then began an ongoing internal conversation as part of their alliance and pact. Creating this type of Satanism is akin to the Grand Mufti's efforts to legitimate the Pact with the Devil and the Gospel of Satan, re-embedding cautionary tales and accusatory campaigns to sustainable and legitimate purpose (in novel, exploratory self-development). It focusses on Satan as a demon and on demonology as a viable, sane practice. For a Christian orientation to it, see below.

Ultimately a type of rebellion against Christian subversion ideologies, Demonic Satanism takes its place alongside religious witchcraft, religious Satanism, Demonolatry, and other re-embedment 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 nature and diversity are so important to those of liberated condition.

Below find the fundamental beliefs inherent to its orthodox form and a description of the values from which it emerges in practice. Finally, a list of heresies is included to assist the budding Demonic Satanian in discarding what has been deemed valueless but obsessing competitive religions. These heresies lie outside the bounds of Demonic Satanism and have been observed undermining its practical application.

I. VIEWS AND BELIEFS

In Demonic Satanism adherents are encouraged to doubt and challenge all ideologies on their own time and outside the context of our practices. It is considered expedient that its beliefs (these here outlined) are agreed to as a prerequisite for alliance or identification. This avoids wasting time disputing matters when we could be achieving our goals. Other competing views and beliefs are regarded simply as 'outside Demonic Satanism' and afforded no particular quality (such as falsity or heresy) except incompatability.

The following items pertaining to unchanging natural phenomena are, as situated within Demonic Satanism, axiomatic dogmas. While the Grand Mufti did not take them as such, his experience and exploration led him to these conclusions based on sound reason and observation. 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 laid out here, they are dogmas whose nature is fixed and unchanging.

1. REALITY

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 (note 1), 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.

2. TIME

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.

3. ANIMALS

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.

4. BODILY MIND

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.

5. DEATH

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.

6. NATURAL SCIENCE

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.).

7. SOCIOLOGY AND POLITICS

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.

II. VALUES AND PRACTICAL REVIEW

Ignoring artificial and contrived moral systems justified by scriptures dictated by gods or rarefied in analysis of insights ascribed to glorified legendary beings of ancient pedigree, it is plain that biology and anthropology provide a basis for human values. In addition, social systems imply through coincident content some direction and goals. With growth and education, one's values often change and transform, deepen, and mature. Experience and perception adjust or refine this reservoir of inherited or earned knowledge to a greater purpose.

As a novice or beginning Demonic Satanist, one might use these practices to achieve a proper distance from one's former associates and family (by contrasted offense that they may take) and begin to use one's aptitudes, skills, and social connections to advance in the material (real) world. Once personal aims are satisfied through one's efforts using any methodology, thence in accord with the Hierarchy of Needs one might find it prudent or attractive to take up formal Satanic practices, and these will proceed saliently and strategically from re-embedment strategies towards a sorcerous or mystical epitome.

8. SUMMARIES OF ARCANE TECHNIQUES

For our purposes, Satanic practices shall be described as comprised of the following:

•SATANISM -- Religious and mystical pursuits relating in some positive way to Satan, The Devil, Lucifer, or associated with august demons or wild spirits; this may overlap into Dark Paganism, Luciferianism, Gnosticism, Setianism, Goetic religion, or combine religions with it, including aspects of Christianity and Islam that do not generate the subversion ideologies to which the Satanists are responding;

•DEMONOLOGY -- Spirit communications, particulary with demons, nature spirits, or fairies, expanded so as to incorporate contact with ghosts (the dead), angels (spirits allied with one's religious authority), and gods (of any culture); as well as mediumship or channelling. This may incorporate any shamanic, mediumistic, or priestly communications, particularly if the entities involved were demonized by, or are interpreted by conservative Christians or Muslims to be demons. Conventionally, demons are entities whose values may be incompatible or at points at odds with those of human beings.

•SORCERY -- Magic, thaumaturgy, and spellcasting in any form or style which may be:
• ceremonial ritual with specialty languages and a literati performance perfected by mystic masters; or
• spellcasting activities, such as:
-- deploying zoological, mineral, or herbal curios to purpose, anointed with combinations of oils, sprinkled with mineral powders, or suffumigated with natural herbs, all keyed to intended outcomes;
-- placing such curios in a pocket, bag, purse, under bed, doorway, buried in a gifted plant, in the yard;
-- mixing key herbs or spices into food, drink, the bath, laundry, cosmetics or hygiene products by folk magicians, as part of a blessing or hex.

Practices of sorcery may overlap into Satanism, inasmuch as power is drawn from Satan or an equivalent; or demonology, particularly when aid or energy is obtained from demons.

and
•SOOTHSAYING -- Augury, fortune-telling, divination, or interpreting signs and omens. Obtaining insights about situations, gambling prospects, or a myriad other life events through innumerable methods and tools, such as:
• interpretation of numbers, like dates (e.g. in combination with place, like in astrology);
• letters in names (numerology, gematria);
• morphology and body markings (phrenology, palmistry), organs, faces, genitalia, feet;
• sortilege and the casting of objects (cards, sticks, dice, bones, coins, shells, stones);
• autonomic systems such as the use of planchettes and spirit boards, or pendulums, or dowsing rods;
• interpretations of fluids, spatters, mists or smoke, flames, and clouds;
• scrying in ink, crystal, mirrors, and dark waters;
• examining books or text-producing objects including scriptures, 8-Balls, cootie-catchers, and fortune cookies;
• or any free-form divinatory method to arrive at an augury event designed by the creative fortune-teller. These are pursued for personal and political reasons determined by the individual practitioner, but their practice in a general sense can be described for their historical backdrop and how they function in their components.

9. SATANISM AND FOCUS

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, compromise the freedom of selecting a Satanism of one's choosing, or identify Satanism as the exclusive property or consequence of a singular source outside of oneself).

Satanism and Re-Embedment

The meaning of Satanism in general, and Demonic Satanism in particular, is a defensive re-embedment of propaganda and subversion ideology to supportable religious or magical ends so as to divert alarmist demonizing, social condemnation, and persecution by authorities in a manner which is self-assisting and self-empowering. There are conventional and traditional selections for the practical pursuits of Satanists, and these are explored to varying depth by Demonic Satanists as interest dictates. The Grand Mufti has endeavoured to explore each of these avenues, perfect an autonomous and liberated practice of them, and report back with helpful references, dispelling counter-productive religious propaganda by detractors.

There is a focus in Demonic Satanism on minimizing belief in theory (beyond the dogmas outlined for Demonic Satanists above) while using demonized and castigated activities turned toward practical, justifiable purposes and maximizing the opportunity to take up the varieties of Satanic practices as part of the values and meaning described herein.

Demonic Satanism

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.

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.

Self-Awareness and Self-Development

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.

A. Meditation and the Development of True Will

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.

B. Observing Autonomy and True Will

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 benefit 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.

C. Amplifying and Refining Will

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.

10. DEMONOLOGY

Satanism and Demonology

Nowhere is the diversity of perspective and practice of religion more extensive than in Satanism, which features a re-embedment of subversion ideology and situates across a spectrum from atheistic philosophy, using the fictions of Satan and demons to inspire and learn the rudiments of pragmatic advantage, to an imminent personal relationship with some form of the Devil and all his imps and demons. As part of this latter spectrum point, Demonic Satanism explores and supports all of those practices pertaining to the engagement of demons as spirits, realistically, and without regard to any need to believe anything about them whatever. To this end, all conventions of global demonology and demonolatry will be described as it is understood and, if possible, referenced to reliable sources, from their oldest known variants to modern systems of re-embedded virtue.

The study of and consorting with demons has a reputation from accusers of being the focus of malignant and evil traitors to humanity. The roster of That Batch of Evil Demons was long ago staffed with other people's gods. It just made sense that eventually this would become the province of eclectic or egalitarian and friendly explorers, intrigued to make acquaintance with the strange and unkempt. As the importance of distancing from anti-demonism lapsed into a more mature treatment of spirits across the board as worthy of respect and regard, it became obvious that a more realistic assessment of 'evil' than 'anti-Christian' was in order. This paved the way for natural, scientific support of both symbolic and personal dimensions of actual engagement with dangerous spirits, having come a long way from the days where struggling with rival gods or spirits meant mischaracterizing them as implacable human dangers.

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 in the 1960s by those who self-described as atheists. Through the course of decades a popular paradigm associating Lucifer and Satan with deity status arose. This became known as 'theistic Satanism' or, branded and packaged with specifics, 'Theistic Satanism.'

Numerous post-Christian premises persisted as part of this enterprise, and, in contrast, the Grand Mufti found it more reasonable to treat Satan as one of many devils or demons and to place these alongside gods without the unsupported hierarchy, like different species in a biological array along with faeries, elementals, and the like. In the aftermath of having been approached by Satan personally, the Mufti began to promote 'Demonic Satanism': accepting Satan as a demon or devil and enjoying an emphasized private relationship with him. While this may be an unusual development, the basic

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.

Grimoiric Demonology

Literati religious explorers, priestly or rogue, sought pragmatic opportunities using directories ostensibly constructed by spirit summoners. Some sought to harness the power of these spirits by constraint and domination in a manner such as how humans treat horses or elephants, others appeased or even invoked the intelligences they encountered for purpose and advantage.

i. The Lemegeton or Lesser Key of Solomon

Such a directory is connected at least by theme and romance to the legends of a powerful Magician King of the Jews, Solomon. Known as "The Lesser Key" (the Greater Key relates to Planetary magic), it is reputed to provide the details regarding 72 of such spirits, either sought as specialists or reputed for skills convenient to the encountering summoner. Solomonic ceremonial magicians are often transgressive, 'edgy' Christian occultists, employing the power of the religio-mysticism their predecessors appropriated or displaced (having brought into being Jewish pseudepigraphs and using the techniques and magical devices described within it) to force these spirits to heel and serve. Through time and patient experimentation, radical dualism was left behind as proto-Satanists such as Aleister Crowley, Neo-Pagan, and Demonolaters such as Stephanie Connolly re-assessed their relationship to these spirits and connected with them in a less hostile way.

ii. Grand Grimoire and Other Grimoires

Numerous books of similar type have received a substantial reputation as containing or disclosing means of evoking or invoking demons. Some of these provide instructions for exercising power over them (often justifying this by claiming that the spirits so treated are "evil"), some recommend conducting specific business or alliance for short-term or permanent gain. More often than not these manuals of spirit-summoning are regarded with suspicion and of questionable moral or practical value, especially by those who are participants in Christian religion. Since so many of them weave artificial history and extremist views of the occult terrain into their approaches, fewer and fewer demonologists and demonolatrists, Satanists or no, regard them as central or important to their activities with demons.

Theistic Demonology

While the occasional outstanding spirit straddled both poles of adversity or alliance with human beings, the bulk in ancient times have been understood as archon zoo-keepers of animals and whatever essentialities are deemed to survive physical disintegration or were so alien from human experience as to be impossible to predict.

i. Underworld Gods

Whether a threat to us while alive, responsible for the entirety of the singular Realm of the Dead, or assigned as jailkeepers for an over-arching superior cosmic god, Underworld gods like Hades, Yanwang, Yama, Hela, or Satan were thought to exercise their power and find satisfaction in what they deemed worthy and enjoyable given their authority. Typically enforcers of boundaries and control, they might be appealed to for mercy or liberation, depending on the situation and station of the petitioner. More often than not this pertained to matters relating to the disposition of one's soul upon death, and either dealing to enter into that Underworld (for a price and as a thrall in the case of Satan) or to improve one's role of participation therein after one's inevitable demise.

ii. Wild or Bivalent Spirits

Savage spirits of nature outside the ken of human knowledge occasionally intersect with or find means of meeting or mating with human beings. Demons like Lilitu, Ninhursag, Kali, Fenrir, Ialdabaoth, and Tiamat have eventually received worship by peoples who discovered them. With the passing of time, their character or approaches to people changed in encounters with those who loved and served them. In a sense, these devotional relationships changed or tamed the spirits, at least with respect to those who found it in their interest to ally with them.

iii. Dark Paganism and Demonolatry

Of the more rational systems of demonology drawing on these grimoires, one system which takes a more Satanic approach and has received widespread attention is the Dukante tradition of "Demonolatry", popularized by S. Connolly. Improving upon the extremes of grimoiric tradition, doesn't attempt to appropriate or displace religious cultures with which it is struggling (e.g. Jewish or Chrisitan), and treats the spirits in a more neutral and respectful regard, going so far as to provide offerings, benefaction, and engage in mutually-beneficial negotiations with spirits conventionally promoted as inimical to human beings.

12. WILD DEMONOLOGY

Aleister Crowley's glyphs of qliphotic genii

Kenneth Grant's "Tree of Death" based on qliphotic genii

Kenneth Grant's Tree of the Old Ones based on Lovecraft's Cthulhu mythos

Thomas Gonce III's "Tree of Death" based on qliphotic genii; from "The Necronomicon Files" edited by Daniel Harms

The Tree of Death, or The Roots of the Tree of Life, revealed by the Black Brother, Fr. Nigris, 333

As occurred with grimoiric demonology, and much beyond its interests in appropriation, transgressive Qabalism has sought to imprint on spirits thought, by virtue of their organic or natural antagonism to human beings, to be mere competitors or maladies to which we are prone. Connected with this and extending off ot it, Thelemic occultists, and the rudiments of systems attempting the summoning and benefit from abjectly alien gods (especially those made popular by H.P. Lovecraft) were explored by exponents of a mixture of Tantra, Satanism, and Hermeticism and found exquitely eldritch for this pursuit.

The repercussion of reading about demons and horrors is that it colours or imprints a disturbing aspect to the interpretation of ordinary natural events. Countless orderly hierarchic imprints rigidify and solidify the interpretation into a stultified and dead aspect in the perceptual environment.

The first stage therefore is the establishment of a stable base of operations of order from which to proceed. Compare this to endless repetitions of the martial arts forms before complex maneuvers may be attempted, then more free-form engagements are possible with skill. Or compare this to preparing tools and paints with a blank canvas upon which to begin a work of art.

The skein of these correspondences and mappings becomes a secondary interface through familiarity to their content and form, their colour and qualities. This is why fashioning it oneself rather than receiving it from others is preferred, or regurgitating it in art after contemplating it in its form as received has become a standard methodology for such an intense imprinting.

Mapping the Tree of Death to one's local environment need not be a defined, static, or intellectualized affair, since the Trees establish correlates to the ordinary world in back of their apparel, and this need not be completely coherent in its manifestation.

In the instance of a very responsible and busily occupied individual, the build-up of guilt and fear in connection with failures establishes a ripe conversation option for engaging demons through this mechanism. Insofar as there is a vast mountain of work to be done (e.g. domestic chores), so can this be simultaneously linked to contact with Yogsothian entities, qliphotic demons, and the like. This engagement may unlock will and energy for pursuit of project completion, or facilitate a release of pent-up will to be applied to purpose.

This sounds like a pedestrian or conventional net outcome to an extraordinary methodology, and so it is.

A. Qliphoth and the Tree of Death

A symbolic lattice complementing typically Lurianic Qabalism out of the Golden Dawn was developed and investigated. As has been usual with Qabalism generally, cosmology and theoretics have been left to the practitioner to fathom whilst the systems or lattices developed, such as the Tree of Death and Tunnels of Set, were mapped or described by those intrepid enough to explore them.

i. Traditional Kabalism

As it compounds within and complicates the Jewish cultural origins from which it has been adapted by ceremonialists of the Golden Dawn and their competitors or participants, from text like "Kabbalah Denudata," a translation by Christian Knorr von Rosenroth, or Francis Barrett's "The Magus," a derivation of "The Three Books of Occult Philosophy," by Cornelius Heinrich Agrippa von Nettesheim, conventions of Kabbalah became endorsed whereby demonology arose by accretion in the wake of exponents such as Rabbi Isaac Luria.

An entire cosmology of the shevilim and qliphotic byproducts of Creation associated to a Lurianic Tree of Life Diagram was explicated or partly disclosed, then seized upon by proto-Satanists and Satanists alike to purpose.

The Tunnels and Shells of the Spheres and Paths

Lilith Nashimiron Lxxx Golab Tannim Gamaliel Beriron Tageriron Oreb Zaraq Golachab Samael Necheshthiron Dagdagiron Tageriron Tzaphiriron Abiriron Gasheklah Shalhebiron Golachab Admiron Behimiron Lemures Tzlilimiron Shehirion Ogiel Babalon Satariel Vampiric Sylphs Samael Thaumiel

ii. Liber Arcanorum CCXXXI (231) by Aleister Crowley

Having been relegated to a restricted classification schema ("777") to provide semi-arbitrary confirmations during trance-state explorations of a diagrammatic figure ("The Tree of Life") keyed to an Italian card game (Tarocchi) masquerading as an ancient Egyptian wonder book ("The Book of Thoth"), what was left was to explicate the resultant alternatives in their delapidated or carcassive states as part of the qliphotic (post-sefiroth) or shevilimic (post-sinnorotic) demonic intelligences or their residences.

The Genii of the Qliphoth

A brief poetic document by the proto-Satanist Aleister Crowley warranting application established visual and sonic keys for contacting and communing with the Lightside and Darkside intelligences the latter contaied within the work whose title was "Liber XXII Carcerorum Qliphoth cum Suis Geniis" (see the graphic to the right of this text).

iii. Nightside of Eden by Kenneth Grant

Occultists and ceremonialists after Crowley were more thorough in their investigation and delving into qliphotic demesnes. One of these, arguably an inheritor or successor of sorts, by geographic residence and literary output, was Kenneth Grant. Not only was he intriqued enough with "Liber 231" mentioned above to undertake rituals involving the sigils and keyed tones, but he also recorded his results in the book "The Nightside of Eden," in which he expounds out of the reverie of his rites reflections on the contents of the original in connection to what he called the Magical Revival, the Cults of the Shadow, and generally to complex qabalistic esotericism and the abstruse peripetations of Yogsothian spirit entities.

iv. Qabalah, Qliphoth, and Goetic Magic by Thomas Karlsson

Thomas Karlsson published a book on the genii of Liber 231 with novel sigils (arguably those he constructed in rite with the spirits). Each of the entries in his text contained reflections on them and their characteristics, thus stands as an expansion, along with "Nightside of Eden," by Kenneth Grant, on the demology of the tunnels.

B. Lovecraft, Cthulhu and Other Horrors

The paradigms of demons feature as part of horror fiction and overlap to fact as people understand their elements of consciousness in more abstract and distended ways. Horror reaches a masterful crescendo in the dismal and cynical para-materialism in the writings of Howard Phillips Lovecraft, whose Yogsothian mythos dismiss human interests as insignificant specializations of a negligible species.

i. Michael Aquino and The Satanic Rituals

Early Satanists were fond of exploring horror-based demonologies, and this included the fashioning of rituals presumed to gate or encounter Lovecraft's monsters in dimensional vortices. Such workings were published in books like "The Satanic Rituals," and featured in schlock horror films that featured actual Satanists at least on their advisement panel if not taking roles as actors.

ii. Chaos Majik and Cthulhu Cultists

Those who promoted what they called 'Chaos Magick' (largely Thelemic, after Grant and his focus on Spare) included demonology of a type, and a number of those following in their wake (such as Michael Bertiaux) focussed on alien and monstrous intelligences for communication. Some Satanists concocted a fusion of mysticism derived from quasi-Sufism in the Fourth Way of G.I. Gurdjieff, a practice of Satanism out of the expression of the Church of Satan (particularly Anton LaVey), and the demonology of H.P. Lovecraft, called "The Cult of Cthulhu"). Their employment of Aklo as a quasi-linguistic stridency and reference to Machen and construction of their own scriptures were supplemental to a demonological slant.

VI. HERESIES: DISTRACTIONS FROM THE REAL

13. DETOURS, SIDE-TRACKS, AND CONUNDRA

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.

A. NATURAL INVERSIONS

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.

B. DISTANT CAUSAL SPECULATIONS

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.

C. DISTRACTING MENTAL PUZZLES

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, it 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.

A Quick Orientation to Demonic Satanism for Christians

In reflection of the repeated questions and challenges from Christians, this presentation deals with their dogma expressed by their questions, usually with embedded premises.

Christians Invented the Idea and Accusation of Satanism; Religious Satanism Was Invented in the 1960s

("Why Satanism? Why would anybody want to become a Satanist?")

I converted to Satanism out of compassion in reaction to Christians telling lies about competitors and drumming up fear to cause violent responses to these lies. They created a moral panic ("The Satanic Panic") in the 1980s and i was socializing with witches whose previous Christian upbringing disposed them to believe these lies and turn on their friends and family, accusing us of terrible, false crimes in their delusional restimulation.

Most Satanists are former Christians who are using their Satanism to escape torment. They transition temporarily through Satanism and out of their family tradition. Some unusual Muslim Satanists do exist. Many Satanists are children or young adults and don't stay Satanists very long.

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Demonic Satanists Accept That Millions of Over-Rated Gods Exist

("So, between God and Satan, you chose *Satan*? Why would anybody do that?")

Your religion embraces an artificial, dualistic cosmology. The false dichotomy between "God" and "Satan" is baseless and unrealistic. It is used to diminish and demean religious competitors by referring to their deities as "demons."

Studying Gods Makes it Clear: Millions are Apparent to Worshippers

("Don't you know Jesus loves you? All your demons won't save you.")

An academic and participant-observer study of all manner of spiritual intelligencs comparing and contrasting the Christian gods with others, is a helpful education. Understanding the Jesus, Yahweh, and Holy Spirit gods as three gods among millions, your religion as one among thousands, reveals the myopia of the "God versus Satan" paradigm.

Christian contentions about the universe are unsupported poetry at best, and geared to poorly-thinking gullible people. Threats of fantasy future afterlives of everlasting punishment are disturbing at least and extortative at worst.

The field of Psychology of Consciousness holds salient information about subjective experience, and the Anthropology of Religion, Anthropology of Magic (Ethnomagicology), and Anthropology of Divination (alongside the study of games!) is the most helpful support for a study of gods and other spirits that engage human beings.

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Demonic Satanists Respect the Devil as an Ally and Friend

("Why do you Satanists worship Satan? What do you get out of it?")

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Demonic Satanists Oppose Christian Propaganda Through Creative Re-Embedment

("So what do you Satanists *do*? Do you hang around all day and sing Satan's praises?")

Some apply their Satanist philosophy to better their condition or composure in life. Some struggle directly with the Christian establishment and its propaganda, undermining it by creating legitimate religious activities using the same iconography and symbolism, language, and similar ideas as the accusations, then riffing on freedom of religion to get Christians off their game, accused of religious bigotry rather than the fear-mongering they're actually enaging. As the accusatory lexicon dwindles, and what they use to gaslight their confederates and those civil authorities willing to believe them to turn on and harm their religious competitors becomes blatantly apparent as lies, and their capacity to persist in this evil evaporates.

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Demonic Satanists Emphasize the Preciousness of Our Finite Soulless Animal Life

("Is it really worth your eternal soul to thumb your nose at God this way?")

It's absolutely worth disputing your valueless ghost-rewards to combat the insidious lies your religion uses to sow fear into its slaves in order to drive them into conversion and submission. Because you are ensorcelled by your slave-god this does not legitimate your trying to conscript others to its menace.

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Demonic Satanists Identify Evils as Unrelated to Factions or Individuals

("What do you find attractive about supporting evil?")

The way that religions use moral condemnation is manipulative and immoral. Castigating competitors, holding peers and peoples of other cultures and religions to standards which are unreasonable, invasive, and coercive, is aggressive, cultic, and contrary to principles of kindness which the best Christians practice.