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To: alt.magick.tyagi,alt.satanism,alt.anarchism,alt.politics.satanism,alt.politics.radical-left,alt.pagan
From: satanservice.org@boboroshi (SOD of the CoE)
Subject: Anarchism and the Satanic Revolution
Date: Sun, 29 Feb 2004 07:57:57 GMT

50040210 vii om

RE Grand Poobah of the local grotto and the conflict 
   between the Satanic aims of leadership and independence

arguably, grottos with poobahs are not Satanic, because they
are artificial social structures in which Satanists operate,
forging hierarchies in which they may dominate a Herd of
Satanist wannabes. compare the grotto of this type with a
kind of nursery in which a liberated independent provides
training to those yet enslaved to community-based crutches.
at some point the slaves achieve similar liberation and then
'take it on the road', forging their own limited conclave.

in this type of hiving maelstrom, the limited and limiting
structure of 'grotto' affords no real Satanist dynamics,
forever constraining out of operation the possibility of
interdependence amongst equals. 


RE defining freedom in relation to power

the best freedom is freedom FROM. freedom TO creates the
problems that freedom FROM removes. license is inferior
to unconstrainedness within limited arenas of operation.
power is dependent upon submission or dominion, control,
in the most crude analysis, though obtains as a feature
of belief and social relation as it contends in politics.
to an important extent, each is truly a function of mind.
 

RE Satanism as a kind of faith... catalyzed by doubt

as an ism, there is some degree of truth to this, but
at the apex of Satanist experience and escalation, where
all paths reach their edge, settling into a faith signals 
a corpulence in which the gritty abrasion of sand-to-pearl 
has so encrusted with its extravagance that it must either
seek a novel atmosphere and suitable contention or become
the very Thing against which it sought (vainly?) to struggle.
 

RE anarchic systems allow for a greater diversity of Satanism

anarchism has overtones of unrestrained violation provided
impetus by denegrators characterizing its ends as lawless
chaos and mayhem ("anarchy"). at times, anarchists (whose
real history stems from communalism and interest in escape
from systems of hierarchy and rule) will differentiate the
projections of alarmist detractors from their vague, natural
systemic ideals by character, or point to them as phases
of 'revolution' in which the Old Guard gives up the ghost
in favour of a New World Order, resembling more the 'chaos'
of Gleick and Mandelbrot Sets than the Party-On-D00dz 
collapse of Death Metal apocalyptics. 

most Satanists don't have the vision to encompass anarchism,
preferring to remain within the comfy stratified ideals of
Might Makes Right, alpha-rule-packs, high priests, popes,
oligarchic councils, and systems in which to project their
petty chieftainships upon their deserving lowerlings.
 

RE Satan's anarchism and reconstituted, inverso-hierarchy

Satan as depicted by Milton and the usual Christians tends
to be picked and chosen from a variety of sources, but usually
winds up deriving from pseudepigraphs like "The Book of Noah"
or "The Book of Enoch" in tracing some Semihaza in a revolt
against the Overworld Gods, throwing off the yoke so as to
make possible a New Rule On Earth or an Unholy Infernal See.
  
the characteristics of "revolution" strike religious and
politicals alike as attractive and fearsome by points, some
mysterious disruption of the Powers That Be in favour of a
vague novelty, some potentially unworkable ideals, or a New
Leader whose beneficence recommends them over the status quo.

Satanic Revolution disputes the very basis of rule, levelling
a far more extensive and comprehensive Playing Field to the
point few are truly willing to follow (and this is probably
for the best until they are capable of *manifesting it them-
selves*). having compatriots in the paltry supporters of
Crowley's "Liber OZ" (which see, very brief and ridiculous
in its blinkered and anthropocentric myopia), Satanists who
undertake the Revolution become the fulcrum or catalyst who
shift into a trajectory necessary to maintaining equipoise.

no more "Christian/Satanist" dualism informs their headspace,
since the best of both of these limited theoretical edifices
may be brought to bear in service to the betterment of all.
submitting to the insensitive refute of chieftain clods, the
Satanist Revolutionary repels through revulsion those who
depend for their stability upon some noble valour escalated,
for the purpose of justifying coersion and ridicule. silent
in the face of brazen clamour, the use of disappointment
and willing vulnerability makes possible a relation seldom
known in our universe of competition and gloating triumph.

with the shifting appearance of a chameleon, Satan functions
as a projection screen upon which those with a need contend
for approval, award, and desperate security to achieve some
manner of heroic contrivance through opposing or championing
Hir cause, never truly knowing the agent of instruction.
whether an Ultimate Cosmic Adversary or a Promethean Force
of Liberation, Satan is in these instances but a plaything 
of the mind, into whose roles the clever and aspiring Leader
places themselves for the purpose of certain resolution.


RE MManson and orgs
 
my understanding is that Marilyn was a CoS Agent but only
flirted with the OTO. corrections welcomed.
 

RE Lilith's modern revisions

when the primary societal structure reeks of testosterone
and sanctified violation in the name of the Good, demoness
gods are called for. it is no surprise or problem that I'm
regaled by the Correct informing me that Kali, Queen of
Demons is *not* a demon Herself, that She is instead some
Protector-Goddess from the Devi-Battlefield summoned (or,
more amusingly, *designed*) by the gods, emergent from the
Third Eye of the Perfectly Serene. 

in the same manner that Satan is not depicted as a worthy 
in Christian literature (forget scripture), so also are
the modern manifestations of the Demon riddled with the
verbal bullets of cultures past, denouncing them or at
least warding them off, whether the dark demonic past of
Kali as the demoness Nirrti or Lilith as the demoness
Lilitu of Sumeria. too infrequently we forget kernels of 
revolution concealed within the vestiges of demonic angst.

what may seem to us today either a reassuring cover-story
to a spotty past or a reconstituted novelty on the remains

of a horror, we miss the point of revisionism when we're
critical of either more empowering or antagonistic nuances
of deities engaged in worship by those arising to identity.
later these novelties will become tradition after a passing
transition liberates the pioneers from their staid doldrums.

blessed beast!

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