#Anarcho-Satanism

[queersatanic]

(A Case Against) Identifying with Satanism in the Modern World

First, let’s make sure there’s no misunderstanding.

Most Satanists do not worship or even believe in a literal, supernatural devil. It is absolutely not the norm for Satanists to abuse or ritually harm children or animals; if anything, less than the general population, even. Satanists do not have much institutional power or influence in the world; most of what you hear along those lines eventually ends up being thinly-veiled antisemitism, frankly.

So who are Satanists, really? Mostly we’re just regular folk with some religious trauma.

If you’ve been raised by Christian reactionaries and particularly if told that you personally are evil because you have typical intrusive thoughts and human feelings, it’s going to mess you up. Or maybe you have an understanding of your own body, gender identity, and/or sexuality that your Christian family and church disapprove of. It can be quite natural to abandon trying to live up the expectations of those who will always hate you. When you notice that family members can justify abuse, rooting for genocide, and calling rank cruelty the way of heaven, it’s not surprising if you are one of so many who echo Huck Finn in saying, “All right then. I’ll go to hell.”

When you have watched those who say they are of-God make for years a convincing case that Satan is the logical and compassionate choice, why would a thinking, caring person not say, “Yes, I am of the devil. Be Gay, Do Crime, Hail Satan”?

Yet you should resist this temptation.

[flyin-shark]

What kind of satanism do you practice? What do you believe in?

I’m somewhere between the satanic temple (TST) and romantic satanism. I’m not a member of TST but I like their tenets.

I’m an atheist and I don’t believe satan is real. He’s not a literal figure but a literary one. I admire the story of him rallying a third of the angels to fight against this tyrannical dictator (god). Even though he loses and gets demonized, literally, for opposing this “king of kings” I think that kind of revolutionary spirit is something we should all to aspire to embody. No gods no masters.

I know I’m conflating Satan and Lucifer here. They’re basically the same to me.

[alephskoteinos]

Somehow I have a new article, in which I explore the concept of anarchist Satanism as a reversal of moral polarity between God and Satan and the question of Romantic Satanism.

[blackmetalvampire]

🔥🔥🔥🔥🔥

[all-things-are-nothing-to-me]

An anarcho-satanic reversal: the polarity of moral signifiers in biblical mythology.

From the book Bastard Chronicles 2017: Evil.

[maepersonal]

What up, I'm Mae, I'm 19, and I never fucking learned how to read

main blog: @lockyle-and-skull

*all likes and follows will appear to come from there, even if we interact here*

about me: name: Mae or Ames age: 19 pronouns: ae/aer, it/its, she/her queer?: aroace + agender :3 why am I like this™?: autism, ocpd, bpd, ocd, adhd, anxiety, depression, alexithymia, aphantasia, dyspraxia, sometimes nonverbal & semiverbal, pots, tic disorder, sometimes agere (9-13ish) MBTI: ISTP :) aesthetic: here! :D element: water (duh) hogwarts house: slytherin ;) (I actually hate hp but I'm proud of my house) favorite colors: blue, green, purple nationality: american (canadian + german parents) shit I like: kpop: Lunarsolar, Xdinary Heroes, Ateez, Yena, Bibi, others more casually music: hardcore punk, punk, hard rock, symphonic metal, alt rock, nu metal, power metal, glam rock, hyperpop, Elliot Lee, Andrew Polec, Meat Loaf, Sick Puppies, In This Moment, Black Market Kidney Surgeons, Anti Flag (fuck justin sane), Iggy Pop, Car Seat Headrest musicals: Sweeney Todd (1982), Newsies, Ride the Cyclone, Bat Out of Hell, The Lightning Thief, Bonnie & Clyde, everything Starkid (but especially Starship, Black Friday, and Trail to Oregon) movies: The Human Centipede II: Full Sequence, Velvet Goldmine, Star Wars prequels, The Sorcerer's Apprentice, Narnia, Valerian and the City of a Thousand Planets tv shows: Lockwood and Co, Julie and the Phantoms, Haikyuu, The 100 games: Palworld, The Enchanted Cave 2, BATIM, YTTD, Children of Silentown, The Mortuary Assistant, Little Witch in the Woods, Until Dawn, The Quarry, SCP Foundation, Project Kat, definitely more stuff I'm forgetting other stuff: wet specimen taxidermy, punk diy, collecting weird shit, tornadoes, alchemy, statistics, photography, The Council <3, insects, being a non-theistic satanist (inspired by LaVeyan satanism), being punk, being an anarcho-communist tech support: op tag: #oh mae oh my pfp: Bronté Barbé as Katherine in Newsies UK header: MUU (ex-LUNARSOLAR) - Shooting Star MV not safe for littles tag: #nsfl - BLOCK IF NEEDED

let me know if you want anything tagged differently!!

FAQ:

why are u reblogging/interacting with therian/DID content? because I am very close with a system that has therians and non-human alters :)

what do you use this blog for? this blog is mostly for irl, kpop, bpd, other mental disorders, anarchy, aroace, agere, vents, and anything else I feel like doesn't fit on my main :)

no DNI, just don't be a dick.

[colorful-cryptid]

Our government is intentionally, unapologetically, and systematically an agent of evil (harm done to others for selfish gain). It is doing Satan’s work in the world and using the banner we thought united us as a people to mask itself. Christ’s calling is for us to abandon (transcend) nationalism for a True union in Him. When God lifts us out of our nationalism, we find the state that exploits it to be entirely antithetical to our greatest Love.

A system that does evil and forces or coerces your participation in it must be peacefully resisted by Christians. We must overcome evil by good. To the extent that we are to operate according to ideology, we should be at the forefront of culture waving a radically anarcho-pacifist sentiment.

[spann-stann]

Setting Blurb: Hoppe City

Nestled snugly in the Hanami Planum, Hoppe City is the largest human settlement on the dwarf planet Ceres, and the de facto capital of free market civilization. Everywhere you go, after stepping off the Rags to Riches interplanetary spaceport (and casino resort) the planet's rich mineral wealth rewards those that were the first to claim it. From the many facilities for mining and refining what lies below Ceres' crust to the luxury estates and skyscrapers of those that made it big (never mind the slums in Refoogietown), Hoppe City and Ceres as a whole would reward those that would work for it.

As the inner solar system was being colonized by the three human powers in the late 2300s, ambitious eyes turned towards the asteroid belt and saw only opportunity. It was only a matter of time before the many construction projects in the inner system created a demand for resources that only the Belt could supply. The first ones to seize the Belt would reap the rewards. CorpEmp and the W.C.O.F. would dispatch a few expeditions to the Belt, and a swarm of independent miners would stake their claim in the untapped riches floating between Mars and Jupiter. The largest contributor to the Belt Rush would be the United Markets, and the largest of the U.M. settlers came from the Hoppean subculture.

The U.M. back on Earth was growing too corpocratic and libertine for the more socially conservative Hoppeans, and what available real estate there was was either too crowded for their tastes or would become so at an uncomfortable taste. Several thousand Hoppeans began to pool resources and capital together in the 2350s to settle, mine, and develop a plot of the Cerean surface, with the first families given stewardship over plots purchased by a secondary wave of Hoppeans staying behind to continue financing the colony back on Earth. Each family would be responsible for either mining their plot, providing a service for the other settlers, or develop for future use. Everyone also had to pitch in to buy military equipment for security. No freeloaders, no market failures, and definitely no Imps or Commies. Reserves could join the settlement proper, or pay triple to hitch a ride and disappear into the icy crevices to stead all their lonesome. C.P.C. gangsters were shot on sight.

The 2,500 families of the first and second waves (also known as the First Steaders) ratified the Covenant Charter on September 2nd 2355 in a rented Las Vegas convention center, affirming all families' adherence to the Non-Aggression Principle and describing in great detail what is and isn't Aggression. To help retain a united sense of identity, the founding families would model their colony's culture and memetics after the New England Puritans and the Scottish Covenanters of the 16th and 17th centuries, mixed with the stylings of their own brand of anarcho-capitalism. Three years later the first transport craft would land on the site of what would become Hoppe City.

For the next 500 years, the denizens of Hoppe City laid low mining and developing their part of Ceres and keeping an eye on newcomers to their neck of the Belt. The Hoppeans' large volunteer militia kept their colony and the rest of Ceres out of the Belt Wars in the 2600s. Likeminded groups from the U.M. would arrive and establish communities of their own, eventually adopting the Covenanter model of anarchist society. The rest of the U.M.'s subfactions would arrive to stake their own claims of the dwarf planet, with the Hoppeans giving them a wide berth, and wildly divergent Marketeers (NEVER bring up the incident with the Church of Randian Satanism) were treated like they didn't exist. Most individual miners would try their luck in the mines of Hoppe City, tripling the population just in time for the Human-Crystalline War (2801-2885).

As the Crystalline Aliens had a nasty habit of attacking any significant human presence, Ceres' population evacuated to the many underground mining complexes and rode out the war. Hoppe City's private militias remained on-planet in the event of an attack, but a few volunteered to join the rest of U.M. security forces to drive the aliens out of the Solar System. The aliens never touched Ceres, and because of that refugees would flock to the dwarf planet, tripling the population yet again. Most of the refugee population would be moved to the aforementioned mining complexes, they could either wait until it was safe to be relocated (especially CorpEmp and W.C.O.F. populations, and especially after fighting between the two groups), or try their hand at joining the planet's population. This refugee problem, and the threat of alien invasion, would lead to the expansion of the private security industry on Ceres. Many famous firms today had their beginnings in many volunteers that fought the Human-Crystalline War (against alien or refugee gang). The one group the Hoppeans were really wary of were the execs of the megacorps (MicroBucks, Morgan Industries, etc.) from the U.M. core.

Although they were sequestered in their own territories on Ceres, the Hoppeans didn't want the megacorps to start thinking they could run the dwarf planet like the rest of their assets. The descendants of the Founding Steaders (and a few Founding Steaders themselves who used life extension technologies) met with the megacorp execs, and stated that on no certain terms would Ceres be run like the old FVMEs on Earth. Pre-emptive strikes against acts of aggression were perfectly legal according to Covenant Charter, and it would be a shame if the execs did anything that would be considered aggressive. A few execs got the memo and drank the Hoppean kool-aid, or quickly relocated. Sympathetic megacorp employees would also subvert their employers' memetics with that of the Covenanters, bringing them more in line ideologically with the Hoppeans. By the beginning of the 2900s, Ceres and especially Hoppe City, would become the industrial and economic capital of the United Markets.

With the alien threat removed and their competition suborned, the Hoppeans and Ceres did what they did best: minding their own business and mining. As human settlement expanded into the outer solar system, a few expert miners from Hoppe City went to try their hand at establishing daughter colonies in the orbits of Jupiter and Saturn. An even smaller few went out to stake their claims in the Extrasolar Territories. The Transhuman Wars were the only conflicts of the 31st century that the Hoppeans would get involved due to --DO NOT UNDER ANY CIRCUMSTANCES BRING UP THE TRANSHUMAN WARS OR THE ACTIONS OF HOPPE HEDONICS IN HOPPE CITY - NEVER BRING UP THE TRANSHUMAN WARS - THERE WERE NO CATGIRLS - HOPPE HEDONICS NEVER PRODUCED CATGIRLS - UNDER THE REVISED COVENANT CHARTER OF 3106 ANY MENTION OF CATGIRLS CONSTITUTES AN ACT OF AGGRESSION-- in what would become know as Refoogie Town in the first layer of exhausted mining complexes below the city proper.

By the rise of CorpEmp's 5th ruling Dynasty, Hoppe City is an icy jewel that seems to only shine brighter. Most of Ceres by this point is "governed" (a dirty word in the U.M.) in covenants similar to Hoppe City, and Hoppean Scots has become the lingua franca of the myriad communites in the Asteroid Belt. Ceres has also emerged as the Mecca for developments in brine mining technology. Thousands of fortunes are made, lost, and won back daily in Hoppe City. In spite of all their history and achievements, however, there is one thing. One little frustrating thing that comes to most non-Cereans' minds first when asked to think about Hoppe City...

[queersatanic]

Unincorporated Satanic Territory

Here's a short write-up we did with more context on Global Order of Satan's newest local in the USA, this one an anarcho-satanist group in the Southeast: Free Society of Satanists.

For us, the exciting part of this story is seeing more people kind of take satanism into their own hands and create something they want to be a part of.

Satanism doesn't need to be incorporated; the Left-Hand Path doesn't need to be an Ltd. with a boss or owner.

People can do better (together).

[lockyle-and-skull]

What up, I'm Mae, I'm 19, and I never fucking learned how to read

personal/kpop blog: @maepersonal

*all likes and follows will come from this account, even if we interact there*

about me: name: Mae or Ames age: 19 pronouns: ae/aer, it/its, she/her queer?: aroace + agender :3 why am I like this™?: autism, ocpd, bpd, ocd, bipolar disorder, adhd, anxiety, depression, alexithymia, aphantasia, dyspraxia, occasionally nonverbal & semiverbal, pots, tic disorder, sometimes agere (9-13ish) MBTI: ISTP :) aesthetic: here! :D element: water (duh) hogwarts house: slytherin ;) favorite colors: blue, green, purple nationality: american (canadian + german parents) shit I like: tv shows: Lockwood and Co, Julie and the Phantoms, Haikyuu, The 100 games: Palworld, The Enchanted Cave 2, BATIM, YTTD, Children of Silentown, The Mortuary Assistant, Little Witch in the Woods, Until Dawn, The Quarry, H:SR, Genshin, definitely more stuff I'm forgetting movies: Star Wars prequels, The Human Centipede II: Full Sequence, Velvet Goldmine, The Sorcerer's Apprentice, Narnia, Valerian and the City of a Thousand Planets musicals: Sweeney Todd (1982), Newsies, Ride the Cyclone, Six, Bat out of Hell, everything Starkid (but especially Starship, Black Friday, and Trail to Oregon) music: hardcore punk, punk, hard rock, symphonic metal, alt rock, nu metal, power metal, glam rock, hyperpop, Elliot Lee, Andrew Polec, Meat Loaf, Sick Puppies, In This Moment, Black Market Kidney Surgeons, Anti Flag (fuck justin sane), Iggy Pop, Car Seat Headrest kpop: Lunarsolar, Xdinary Heroes, Ateez, Yena, Bibi, others more casually other stuff: wet specimen taxidermy, punk diy, collecting weird shit, tornadoes, alchemy, statistics, photography, The Council <3, insects, being a non-theistic satanist (inspired by LaVeyan satanism), being punk, being an anarcho-communist tech support: op tag: #lockyle and skull op pfp: by @boyteal (used to be kkatsudon) header: by Philipp Grote not safe for littles tag: #nsfl - BLOCK IF NEEDED

no DNI, just don't be a dick

*all agere, bpd, bipolar, irl, and kpop content is on my other blog!!*

[alephskoteinos]

There's no real reason why you can't develop modern Satanism into a sort of insurrectionary anarchist religion. The material is there, and has been there since well before anyone started talking about Satanist orgs. The only reason for a Satanist not to do it is if they reject anarchism. And to be even more frank, there's not many good reasons for modern Satanists to reject anarchism, none that don't involve conceit and ignorance.

Bringing Satanism and insurrectionary anarchism together is easy. Sometimes insurrectionary anarchists will do so without even trying (see Conspiracy of Cells of Fire and their essay "Better To Be A Demon of Vengeace" below).

There's no reason Satanists can't engage in a kind of ritualised insurrectionary anarchism or perhaps anarcho-nihilism, and you can probably easily, in principle, do things like a satanic anarchist "Black Mass" in precisely that vein. The problem I can see is that a lot of Satanists just don't do that...yet. I suspect that blind loyalty to the legacy of LaVeyan or humanist Satanisms is still in play. But I represent the argument not only that politicisation in the vein of insurrectionary/egoist/"nihilist" anarchism (or even "post-anarchism" if you like) is not only a drastically simple matter but also necessary in order to continue to invest Satanism with the philosophical and theoretical meaning appropriate to the adversarial embrace of "evil" as a means of liberation. Humanist, rationalist, and fascist forms of Satanism cannot do this, and they serve keep modern Satanists stuck in reactionary ecosystems, that in turn foster loyalty to fascist organisations and the grifters who run them.

even though it's impossible don't be a human being break the system of ideals bring back the real evil

[sossupummit]

From Aleph's Heretical Domain by Aleph Skoteinos Satanism and anarchism have a long history together, despite the relatively recent history or rightoid or fascist Satanist movements beginning with the Church of Satan, and anarchist Satanism remains a strong and relevant current, perhaps now more than ever. So it is always important to explore the possibilities of anarchist Satanism, and in this regard I would like to bring attention to a talk was given by an anarchist Satanist (or “anarcho-Satanist”) named Gabriel at a conference on anarchist theory called the BASTARD Conference in 2017, whose contents were published in a book called Evil, The BASTARD Chronicles 2017 by Ardent Press. I had only recently heard of its existence, and had only seen the conference in the last weekend. I’ve been told that I can’t get that book anywhere anymore, but the conference is still available in the form of podcasts on the Immediatism website. Given the importance of anarchist Satanism, I believe it is worth examining Gabriel’s concept of Anarcho-Satanism. To begin with, though, we might as well start from the end of Gabriel’s lecture, because that’s where he addresses the definition of his Anarcho-Satanism. For Gabriel, Anarcho-Satanism is essentially a reinterpretation of satanic mythology through the lens of anarchist political thought in order to a create a vehicle through which the cultural values of anarchism might be communicated. These form him include anti-authoritarianism, voluntary association, mutual aid, solidarity, autonomy, and direct action. It is also framed as the pursuit of a positive social movement away from injustice and oppression (which basically means that he sees anarchism as a form of the Positive Political Project), which is effected by undermining religious apologetics for injustice and oppression. Gabriel also defines Anarcho-Satanism pretty rigidly as atheistic and anti-theistic opposed to “elite mysticism” and any belief in the supernatural (Reddit). Of course, it also critiques the state and corporate hierarchies as being basically based on the hierarchy of the church, which all rely on the cultural preconceptions of a celestial hierarchy. And of course, Gabriel treats Satan as an archetype, a symbol of anarchism, because Satan opposes the hierarchies of God. Gabriel imagines a Satan organising angelic labourers against the boss that is God and struggling for equality as either a political prisoner in Hell, an escaped fugitive, an illegal immigrant, or a refugee, making an unauthorised crossing into Eden (mind you, he never intended on making Eden his home). I suppose I can’t help but think, bold of him to assume the whole third of the heavenly host were workers, as though there were ever workers among angels. Anarcho-Satanism is seen as something that utilises the allegory of Satan in both scripture and romantic literature to highlight the imbuement of religious narrative in popular culture. Satan is the most recognisable and almost universally accepted symbol of rebellion against divine hierarchical authority. Gabriel argues that myths connect the conscious and unconscious desires of individuals and cultures through symbolic association, and further extolls Anarcho-Satanism as using “reason and logic” to see beyond hierarchy and find ways to deconstruct hierarchical institutions, but also imagine beyond its scope, and the reimagining of the dominant cultural framework is taken as the logical starting point for it. Already, then, one can see that Gabriel’s project operates in rigid conformity to the presumptions of the Enlightenment, and is destined to encounter the problems that plague the dogma of rationalism. Reason in abstract remains the central value determinant by which to organise the social body. There are two initial questions in that begin his lecture. The first question is, “is God evil?”. The second question is, “is Satan good?”. The operative point is that to simply ask these questions is to enter the territory of blasphemy, an offense to God that is still restricted or criminalised in at least half the world, and is even still punishable by death in some theocracies. Even the government of the United States, which is at least in theory supposed to be a secular government, leans heavily upon the authority of God (what Gabriel calls “the Abrahamic deity”) for all formal displays of political power and legitimacy as well as the historical bases thereof: oaths to office, Presidential speeches, flag pledges, predictive currency, the swearing in of witnesses in courts of law, Manifest Destiny expansionism, the christening of warships, all invoke the Christian God as a matter of course. For Gabriel, these are deliberate evocations, meant to forge a spiritual link between the worldly hierarchy of the state and the hierarchical authority of God. Human states borrow from God’s authority to legitimise their existence and their actions, and in so doing they attempt to borrow the implications of God’s authority, such as God’s alleged attributes of omniscience, omnipotence, omnibenevolence, and eternity, and this is at least partially in order to protect the conditions and effects of hierarchy from being dissolved or even just reformed. As I see it, the significance of this understanding of the state is that it presents the state or social hierarchy as a kind of magical activity, or at least based at root upon a particular kind of magical activity. The central purpose of this activity is consolidate power and authority by identifiying it with the authority of God, the One God Universe, or perhaps something functionally equivalent. Since the God of Christian monotheism and similar religious systems is supposed to be situated beyond the judgement of his creation, so powerful as to be literally invincible, and so benevolent as to be utterly beyond reproach, it makes sense for human states to attempt to borrow from God’s authority by invocation in order to legitimise both their existence and their actions, in the hopes of also borrowing God’s alleged attributes of omniscience, omnipotence, omnibenevolence, and eternity, thus allowing them to perpetuate their power and authority indefinitely. But all of this also entails the replication of God’s hierarchical cosmos on Earth by humans, populating the world with the will and authority of God. Gabriel is in this sense describing the arcanum of the Right Hand Path within “Western Occutlism”; that is, the “Great Arcanum” described by the occultist Eliphas Levi, in which the goal of magic is seen as gaining authority, power, or rulership over the whole universe by identifying yourself with the Godhead (which usually still just means the Christian God). The conception of the state as being linked to God’s authority also means that to defy the authority of the state would also be to go against God himself. In the Biblical or at least Christian narrative, such defiance is obviously represented by Satan, the chief antagonist of God. One of Gabriel’s most importants points is the reversal of the moral position of Satan within this very narrative. To that end Gabriel establishes that Satan is assumed to be malicious because Satan always resists and conspires to destroy God’s divine authority, and that this assumption rests on no one ever comparing the actions of God and Satan together. Gabriel then of course makes exactly this comparison, but in so doing we also revisist the nature of the Christian God and thereby the ontological authoritarianism of the One God Universe. Gabriel illustrates astutely that one of God’s first creative acts, besides the alleged creation of the universe, was to establish fundamental inequality in Heaven by creating a stratified hierarchy with himself at the top and a division of classes consisting of progressively less powerful beings under himself, who in turn exist only to glorify and perpetuate his will. Those beings are what we refer to as the angels and archangels. Then God creates humans, who, despite being supposedly the most beloved of God’s creatures, being made “in his image”, are nonetheless the lowest order of the spiritual hierarchy, being below the angels and far below God himself. As Gabriel pointed out earlier in his lecture, within God’s hierarchy, angels are God’s lieutenants, humans are God’s subjects, and demons are God’s enemies. Gabriel argues that, despite the cultural Christian assumption to the contrary, the existence of such a hierarchy surely impacted on Satan’s desire to rebel against God. It seems sensible to follow from this, though, that angels must have some desires of their own despite their purpose being to glorify and execute the will of God. After all, Satan wanted to contest the authority of God, and a third of the heavenly host wanted to join him. But while Satan is accused of envious motives, but God openly proclaims himself to be a jealous god in his transmission of the Ten Commandments. And that’s the least of God’s issues, if you remember God’s coveting, his penchant for mass murder, him being responsible for literally everything that happens in Exodus, his refusal to share knowledge with humans, him procreating with at least one human girl without her consent (and this is after he condemns some of his angels for having sex with human women), and, of course, his consistent failure and/or refusal to prevent countless tragedies and atrocities suffered by the humans that he claims to love so much. One of the really interesting things about Gabriel’s project here is the parallel that he draw between the character of Satan and the historical anarchist projects. In the Christian myth, Satan rebels against God and is initially (at least apparently) defeated, but then goes on to tempt Adam and Eve to disobey God in the form of the serpent by convincing them to eat the apple of the tree of knowledge. Gabriel argues that this parallels with the historical experience of anarchist projects represented in the Spanish Civil War, the Free Territory of Ukraine, and other anarchist defeats in various wars and conflicts, on the grounds that anarchists know that even defeat does not end the ongoing struggle for liberty against oppression. With this comparison, the parallel in play is that both Satan and anarchism can be seen to embody Non Serviam (“I will not serve”) by itself for itself. Even if Satan and the anarchists may be defeated, they don’t care that they are defeated, because simply being defeated is not the end of their struggle. They fight anyway, they fight without end, because resistance goes on and the struggle is life. Non Serviam is the creed of Satanists, Luciferians (insofar as there is a difference), and, in many ways, anarchists as well, in that both Satan and anarchy speak at least one truth: resistance, or rather rebellion. In this regard I see fit to interject on the subject of the LaVeyan Satanism, and similarly rightoid or outright fascistic versions of Satanism, who all position their Satanism as the ideology of Social Darwinism, by which is meant the idea that humans should be organised in social hierarchies where “the strong” have the right to oppress “the weak” (which they seem to view as the antithesis of Christianity, no doubt based on their subgraduate readings of Friedrich Nietzsche). These kinds of Satanist are clearly silly. If LaVey had even one point it’s that stupidity should be painful, if only so that LaVey himself should have suffered quite a violent seizure before ever getting around to writing his “Pentagonal Revisionism”. It is truly stupid to think that Satan ever believed that “the strongest” deserves to rule. If he did, then, if we were to follow the standard narrative of the Fall, Satan would surely not have tempted Adam and Eve in Eden, let alone sent temptations to the rest of humankind, because such actions would be inconsistent with that belief. If Satan was defeated by God and his angels, exercising their self-professed right to rule Heaven by force of arms, and if Satan believed that the strongest have the natural right to rule, then to consistently observe that ideology would mean acquiesing to God as the rightful ruler/dictator of the universe, on the grounds that defeating him grants him the right to dominate the universe, whereas repeatedly contesting God’s rule through temptation implies a denial of God’s professed right to dominate the universe and the power that supports this right. But, of course, there is still the question, was Satan defeated? As we will see, the answer is not so simple, even for Christianity. Another operative point for Gabriel is that demonisation through mythology plays a role in social marginalisation. Those who identify with the good characters of myth frequently weaponise the notion of evil against marginalised groups by associating them with evil characters, which in turn creates a kind of social leverage for oppressors. Switching the position of good and evil, by recasting Satan as good and God as evil, is meant to disrupt the moral weaponisation of mythology and question how the mythological positioning of good and evil are constructed. This may be how anarchists have often used the myth of Satan’s fall to express anarchist principles. It’s hear, though, that we see a clear extension of the Romantic Satanist tradition, given the reference to the Miltonian Satan and the legacy of “satanic” poetry afterwards. It is clearly still a relevant tradition, but I think it does not quite go far enough. To go further still would be to flip the script on good and evil itself, and not just by association with the characters of God and Satan. Instead I would say that we could pursue another direction: not simply the idea that God is evil and Satan is good, but rather to associate all the violence, terror, and horror of God’s rule with the effect of the principle of his “good” and his “order”. But in this, Satan does still figure as a mythological personification of resistance against authority. Another interesting parallel yet again focused on God more than Satan concerns a comparison between the coercive threats of divine law and those of human law. In this, Gabriel refers to a comparison attributed to George Byron (better known as “Lord” Byron). In this argument, God’s threat to punish people by eternally damning them to Hell is a reflection of worldly threats to punish people by incarcerating them in prisons. The punished subject is in both cases disembodied, whether supernaturally or in the sense of being cut off from the body politic. Both God and the state label people as demons or devils, whether that means sinners or simply criminals (and a criminal is just someone who happens to have broken the law, and that means any law), in order to disempower those individuals by cutting them off from the order of human life as linked to the order of God. Gabriel argues that Byron’s embrace of Romantic Satanism in his poetry serves to demonstrate how this process of demonisation can be internalised in such a way that allows it to be reclaimed as a source of personal empowerment instead of social disempowerment. Very basically, this is the concept of reclamation, or, alternatively, detournment, in effect. In the same Gabriel presents another relatively simple connection between this Satan and later anarchists, who face the violence of the agents of the state (or the collective violence of capitalist nations/societies) with the fulsome support of the Right. Another very important aspect of Gabriel’s critique of Christianity is that God’s association with authoritarianism and state power was not necessarily the product of Romantic Satanist poetry or the Enlightenment, but instead (perhaps necessarily) goes back far beyond that era. Gabriel locates an early link between God and the state in the conversion of the Roman emperor Constantine I during the Battle of the Milvian Bridge. According to Christian sources at least, in the year 312, Constantine looked up at the sun in the sky and saw the sign of the cross hanging above it, along with Greek words saying, “in this sign, you will conquer”, and then he ordered his soldiers to place that sign upon their shields. After this battle, Constantine assumed leadership of the Roman Empire, and less than a century later, with the Edict of Thessalonica in the year 380, Christianity became the official and sole state religion of Rome. This meant renouncing the former pre-Christian Roman polytheism, which along with all belief systems apart from Christianity was thus criminalised. When the Roman Empire collapsed, the Vatican hierarchy became the official centre of Christian religious authority of Europe (though, by the time the Roman Empire collapsed, the Catholic Church had already become more central to Christian spiritual life than the Roman emperor). The Catholic Church sought to convert as much of the world to its brand of Christianity as possible and authorised violent persecutions of polytheists and sometimes even other Christians in order to achieve this aim. The Catholic Church also sought to conquer the so-called “Holy Land” of Judea and opposed the growing influence of Islam in the Middle East, and thus issued a series of religious wars of conquest known as The Crusades to achieve its aims of capturing Jerusalem and asserting dominance over Muslims. Of course, the majority of these Crusades were failures, and the entire campaign finally ended in defeat for the Christian armies. That much and more is the effective history of Christian power: a religion whose mission to “save” the whole human species through conversion, married to an institution whose function is to expand its authority and influence wherever possible. It really is a match made in Heaven, isn’t it? One other aspect of Gabriel’s argument that I think truly extends his Anarcho-Satanist critique concerns the image of the Baphomet as presented by Eliphas Levi. This discussion is preceded by the mention of the Roman god Faunus during the discussion of Roman Christianity. Faunus was one of the oldest of the pre-Christian Roman deities who was also indigenous to Roman culture, but he was also equated with the Greek god Pan over time. Faunus was a god of forests, plains, and fields who was also associated with sexuality and fertility, and he was apparently still worshipped in Rome during the decline of polytheism, even despite the criminalisation of polytheism by Christian emperors. Worshippers of Faunus may have preferred polytheism and whatever values they may have associated with it over Christianity and its associated values, being more inclined to the inherent diversity of polytheism over the restrictive singularity of monotheism. Then, from there, after discussing the Catholic Church, Gabriel goes over the basic story of the Knights Templar being accused of worshipping Baphomet, and then moves on to the subject of Eliphas Levi, who derived from the pagan imagery of Faunus, Pan, and the Egyptian Goat of Mendes, depicted Baphomet as a goat-headed humanoid creature with wings. This led to Baphomet’s strong and enduring cultural association with Satanism and the demonic, and it’s here that we get to one of the really interesting parts of Gabriel’s argument. Gabriel argues that the image of Baphomet embodies several anarchistic characteristics by itself. Being a intersexed mixture of female and male body forms, the body of Baphomet defies the dominant socially constructed gender binary, and for this reason may make for an effective symbol of gender conformity in comparison to what is traditionally a strictly male, patriarchal, human Godhead. The meme that Jesus was trans just doesn’t work in that same way. Even the animal symbolism such as the goat head, the bird-like feathered wings, and the serpent can have a meaning beyond Eliphas Levi’s intended symbolism about the unity of opposites within the metaphysical binary of Western Occultism. Their mingling with the human form may also entail a disruption of the hierarchy between humans and animals, showing a plurality of species together, in addition to the traditional unity of opposites. This would position Baphomet as a symbol of natural biodiversity, against the anthropocentric worldview of Christianity and similar religions which is at the centre of the current ecological crisis. But then you get to “solve et coagula” and Gabriel’s argument starts getting clunky. The Latin words “solve” and “coagula” that appear on Baphomet’s arms, translated respectively as “solvent” and “coagulant”, were intended by Levi to refer to some of the principles of alchemy, but they can also be interpreted as a reference to the dichotomy between individualist and collectivist a

[grandhotelabyss]

Y no lecture or essay on paradise lost? r u afraid to join the devils party w milton & blake?

There is an essay—it's here. (No lecture because I didn't go much before the 19th century in the IC this year.) My take on the devil's party question:

For the republican and regicide Milton, the trappings of authority—including, apparently, a transcendent and monarchical Father God and his regal Prince—are temporary expedients until we all become capable of enjoying the anarcho-communism at the end of history. From this perspective, to riff on one of Empson’s startling analogies, Milton’s God really is like “Uncle Joe Stalin,” though Satan isn’t much better, a kind of Lenin whose revolt, however we might comprehend it, leads to tyranny, as Satan becomes monarch of Hell. Milton, though, if we can belabor this fanciful analogy, is Trotsky, a visionary of the permanent revolution. At the end of time, God will dissolve into humanity, and humanity will therefore be God, free and equal at long last.

Basically, it's a short step from Milton to Goethe, where the devil is a dialectical principle necessary to produce the good. I accept this in the abstract, but, like anyone, would quarrel with the details of what evils we can accept in the name of dialectics. (My idea of necessary evil is writing amoral books, not killing a lot of people; other dialecticians have thought otherwise.)

[themostvindictivemind]

Hello, hi, thanks for checking in, I'm still a piece of garbage

Anyway hi I'm Aleister (as in Aleister Crowley) I'm a schizophrenic junkie from Cali who plays Soulslikes and snorts way more cocaine than is probably considered healthy

That's not a joke. It's becoming a problem. ANYWAY.

basic info

Name(s) :Aleister (but you already knew that), Spider, Jonesy

Gender: I do not limit myself with labels. If you REALLY want to know, come here, kiss me, see if it makes you feel gay, and we'll go from there

Sexuality: see Gender.

Pronouns: call me whatever you want

Age: 20 (yes I am an ADULT, minors DNI, especially if you're one of those 12 year olds lying about your age, i can and will report your ass. Fuckin try me.)

Religion: Mainly Norse Pagan, with elements of Wicca and Laveyan Satanism thrown in for good measure. I am also a registered member of the Satanic Temple. I am henotheistic, which means I believe in all gods but only worship a few of them.

Politics: Anarcho-Communism (there is no valid argument against communism)

Favorite book: House of Leaves

Favorite game: Red Dead Redemption 2/Nioh 2

Fandoms: Lord of the Rings. Star Wars, Undertale/Deltarune, Hazbin Hotel, Harry Potter (Before you ask, Ravenclaw), Fallout, FromSoftware, FNAF, FMA Brotherhood, One Piece

The Riddler is the best batman villain. You can fight me all you want but I will die on that hill.

[hmgn3]

24-September 散財記録

01(sun) ・Ninjaman / Target Practice (1991, used LP) ・A Friendly Islands Christmas (1981, used LP) 14(sat) ・Flue / Vista (1983, used LP) ・Heiner Goebbels & Alfred Harth / Der Durchdrungene Mensch/Indianer Für Morgen (1981, used LP) 15(sun) ・Swallow / Body Horror (2020, used 12inch) ・Ulterior / 15 (2008, used 12inch) ・Pudel Produkte 1 (2005, used 12inch) ・Gary Young / Hospital (1994, used LP) ・Au Bal Antillais (Franco-Creole Biguines From Martinique) (1988, used LP) ・The Scene Is Now / Total Jive (1986, used LP) ・Joan Wildman & Richard Lottridge / Something New (The Unique Sounds of Jazz Bassoon) (1984, used LP) ・The Olympia Brass Band / The Olympia Brass Band of New Orleans (1971, used LP) 16(mon) ・Butcher Bear / Don't Save Yourself (2016, used LP) ・Charles Hayward & Michael Prime / Wash.Rinse.Spin/Osculation (2000, used 12inch) 19(thu) ・Negative Gemini / Body Work (2016, used LP) ・Mocky / Mickey Mouse Muthaf*..#s!! (2004, used 12inch) ・Alis EP (2003, used 12inch) ・Paul Bley & Scorpio / Paul Bley & Scorpio (1973, used LP) 21(sat) ・Les ANARCHO / OKANE WO MOYASOU (2013, used LP) ・渚十吾 with lakeside / Topo Topo Topo El Topo (2000, used 7inch) ・市松サウンド細工 / ドッケンシマウマ (1998, used 7inch) ・Pagtas / Mew! D.J. (1997, used 7inch) ・マウスピース / PEACE! (1997, used 7inch) ・Kain / The Blue Guerrilla (1970, used LP) 22(sun) ・Alexandre Kittel & Heddy Boubaker / Merci-Merci (2016, used 12inch) ・Archie Pelago / The Archie Pelago EP (2012, used 12inch) ・Pookiesnackenburger / Just One Cornetto (1982, used 7inch) 23(mon) ・Flore / Rituals (2020, used LP) ・その他の短編ズ / HE/ME (2018, LP) ・Sculpture / Membrane Pop (2014, used LP) 25(sat) ・Imbogodom / Metafather (2013, used LP) ・真美鳥 Ulithi Empress Yonaguni San / 一二三 Fairy Tail Chimidoro Phenomenon Satan Inferno Dress Ha Cattlemurarete Yggdrasill ハWa Sasaru (2012, used LP) ・NON, Boyd Rice / Back to Mono (2012, used LP) ・Charles Brown Superstar / Days of Our Drive/Sweet Piece of Ass (1995, used 2LP) ・Wreck / Wreck (1989, used 12inch) ・Stewart Copeland / The Rhythmatist (1985, used LP) 26(thu) ・Bobby Valentino / Sweet Temptation EP (2002, used 10inch) ・Arthur Doyle / Love Ship/Mama Love Papa Love (1995, used 7inch) ・平岡精二とクインテット / 真夜中のブルース/河は呼んでる (1963, used 7inch) 27(fri) ・Geir Sundstøl / Furulund (2015, used LP) ・Boom Bip / Seed to Sun (2002, used 2LP) ・Flowchart / Flutter By Butterfly (1997, used 7inch) ・Rimarimba / Below the Horizon (1985, used LP) 29(sun) ・Kinderzimmer Productions / Die Erste (1998, used LP) ・Amina Claudine Myers Trio / Jumping in the Sugar Bowl (1984, used LP) ・Pedro Ruy-Blas & Dolores / Dolores (1976, used LP) ・Karen James & Isabelita Alonso / Children's Songs From Spain (1963, used LP)

[s0lace-1n-s0l1tude]

It's in the bag yall

@suicideenthusiast @cherubsaliaa @zestylemonsz @swimminginyokohamasrivers @just-floating-around @phallotoxin @anarcho-satanism @xinvisiblestringsx @casinoownersigma @p1xel-1mp @bananaede @windyskiez

@allofmymoots

you and all your moots fight god