Satanism: Its Nature...

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THE VOGUE SAGA:

Satanism may have indeed organized itself prior to the 17th century and judging from the rise in apocryphal writings around the 12th century there is logic in heterodox religious systems surfacing, proof of Left Hand Path activity in the East surely predates the western appearance of The Sworn Book of Honorius. A worthwhile mention here regards medieval Solomonic grimiores & should point to their function as magical tools which are rife with devotional script and oblation. They are often written so as a form of predestined damage-control anticipating their being unearthed by the church. And what of the era's spectacular decadence? The ribald of Madame de Montespan certainly competes with the archaic abominations of the Canaanites' Tophet seeing as all ceremonies mentioned are welded to spiritual sanction.

The annals of historical heresies will forever cite the abbot Etienne Guibourg, but a logical contemporary viewpoint might best be served through a telescope of self-effacement (intellectual flagellation), protest, satire and the spirit of vaudeville. In the 17th century there could not have been a better way to market one's priestly prowess than a properly choreographed Black Mass. All sorcery aside, respect is due for the pioneer abortionist Catherine Deshayes. When the sorceress' services are due rendered nothing could have stuffed her resume better than a few errant fetuses. Considering medical standards, poison concoction as opposed to abortion is basically a desk job. For the record, the defrocked priest Joseph-Antoine Boullan is not an alpha Satanist. He was as religiously motivated at the time of his death as he was while serving as a priest. Does this mean the poet Stanislas da Guaita is a prototype of the modern Satanist? In fact he was able to discern Satanist from Luciferian, but along with Péladan, Encausse and the Kabbalistic Order of the Rose+Cross it seems none of them are so removed from the spiritual devices held by Antoine Boullan. Gnosticism isn't exactly a new-age concept and its roots are entirely christological. If the oldest Luciferian traditions are considered to form a Promethian equation, the analogous "light" depends on the aforementioned christology; Lucifer in this context is portrayed as a messenger revealing the gnostic or true nature of the gospel. At the outset none of which point to Satanism, yet mainstream distinctions are often ignored.

The naturalism in Satanic philosophy defines Satan as a force and current. Energy in this raw, primordial state is a core utility in the Satanist's ordnance. There may be a true and false nature propelling such beliefs and whether a chaotic force is used for personal gain or malevolence is the hallmark of free-will within all Satanism. The assent of demoniac naturalism is indeed intelligent and requires self-awareness. Those who pretend this brand of innate consciousness is devoid of mindfulness are misinformed. It is common knowledge among spiritual communities that Satan is capable of shifting time and space and so these rearranged paradigms are too the accomplishments of adept Satanists. Outside of hardcore worship, prayer or soft-homage the recognition of Satan as force is clear and functions as empowerment.

Many practitioners approach Satanism as a path to liberation. The impulse in this case is often rooted in exotic veneers which many belief systems rely upon to engage new followers. What is unique in this instance are the taboos and enigma of Satanic idealism. What is not clear is if this initial idealism fades at any point and is replaced with a pragmatic realism. The new schools appear to detour such idealism among fledgling initiates and suggest the desire to progress is a heavy task to be taken seriously. On average the current approach in Satanism seeks to portray itself as lifestyle rather than hobby. In the recent past hobbyists suffered and enabled stigmas by allowing critics to feed upon the regressive aesthetic promoted by Satanic Orders. I am skeptical of Satanists who claim their practice is akin to awakening the "hunter" within or stirring animistic tendency. Idyllic presentation of this kind resembles atypical Paganism and tends to define Satanism from a chronologically displaced origin-theory based on animism. The resulting paradox is in claiming to recognize oneself as a god, yet adhering to the evolutionary tether of an animal.

What is the value found in the symbol of Satan? Is the fear of society attached to the archetype and perpetual anthropomorphis? The answers should seek to force a foundation on society not concept. The last two centuries including this modern era exhibit a codependance of human right to fictionalize & trivialize, the obvious goal being to exile diabolic nature in society. The Abrahamic cultures are trained to unsettle opposing beliefs by framing them as criminal, but mindful adepts have learned to enter empyrean courts and by the will of chaos mirror abuses and uproot natural law. Hatred, cruelty and destruction are not concepts, they are reality and in truth an oath.

DARK ARTS AND CRAFT MOVEMENT:

"Now Lucifer was not dead . . . . or if he was I am his sorrowful terrible heir;

I have been wronged . . . . I am oppressed . . . I hate him that oppresses me,

I will either destroy him, or he shall release me."

    - Walt Whitman, "The Sleepers" Leaves of Grass (1855)

The romanticism of post 19th century Satanism and its consequent marginalization is well attributed to Joris-Karl Huysmans' novel Là-Bas. The fictional accounts and fantasy ethic of his writing prove a direct line informing the current pomp within Satanic Orders. Not surprisingly the counterculture of the 1960's arranged a quaint marriage for Huysmans' bias, yet by the 1970's nostalgic Satanism would prove ill-suited to lead a belief system of such gravity into an æon. The Marquis de Sade on the other hand did less to document Satanic shenanigans and instead opted to chisel a literary monument glorifying extremes.

"Be sure of it: evil, or at least what goes by that name, is absolutely useful to the vicious organization of this melancholy universe...'

...how can one be anything but certain that the consequences of evil are eternal?'

...it is impregnated with evil that creation must exist; it is into the womb of evil it returns after its term. Man's soul is merely the action of evil upon a subtle matter, susceptible of being organized only by evil;"

    - Marquis de Sade, Juliette, or Vice Amply Rewarded (1797)

Another great exemplar in the edification of extreme is the artist Félicien Rops a contemporary of Charles Baudelaire. Frankly, his art speaks for itself.

• The Temptation of St. Anthony (1878)

• Pornocrates (1896)

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