Demonic Satanism

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'Azazel', a construction by Troll Towelhead after art known as 'Baphomet' by Eliphas Levi

Demonic Satanism was invented by the Grand Mufti of Satanism, Troll Towelhead, at the recommendation of Satan. The Devil came to Troll in a dream and then began an ongoing internal conversation as part of their alliance. 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 whole.

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, a description of the values from which it emerges, and some suggested practices. Finally, a list of heresies is included to assist the budding Demonic Satanian in discarding what is valueless. These heresies lie outside the bounds of Demonic Satanism and have been observed undermining its practical application.


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. 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 (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.


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.


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.


While biology may provide basic human values, and positions within social systems may give direction and goals, with growth and education values may change and transform, experience and perception adjust or refine them to a greater purpose. Additionally, overall fulfillment and satisfaction in the discovery of meaning and ideals may lead to a mystical epitome if strategically pursued.


Theory and practice of Demonic Satanism minimizes belief in theory while using it to practical purpose and maximizes the opportunity to take up the varieties of Satanic practice for personal and political reasons determined by the individual practitioner.


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 demonalotry 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 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.


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.


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 so 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.


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).


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.



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.


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.


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.


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

As occurred with grimoiric demonology, and much beyond its interests in appropriation, transgressive Qabalism has sought to connect with 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.

Aleister Crowley's glyphs of qliphotic genii

A. Qliphoth and the Tree of Death

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

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.

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

(This and subsequent sections on Kabalism are yet to be written but their notation is here for further research.)

i. Traditional Kabalism
ii. Liber Arcanorum CCXXXI (231) by Aleister Crowley
iii. Nightside of Eden by Kenneth Grant
iv. Qabalah, Qliphoth, and Goetic Magic by Thomas Karlsson

B. Lovecraft, Cthulhu and Other Horrors

i. Michael Aquino and The Satanic Rituals
ii. Chaos Majik and Cthulhu Cultists



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, 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.