Manifesto Satanika

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49961217 AA1

[6 months and 11 days into the Aeon of the Adversary]

by boboroshi

The Dissenter

The greatest power of the Satanist is that of the Dissenter -- the one who purposefully resists social dominance, who gives voice to a minority opinion and takes decisive action as regards hir own liberty and behaviors.

Too often throughout political and religious history the element of individual sovereignty, especially as regards integrity and will in matters of personal lifestyle, are dismissed, disrespected and trammelled by the greater social mass for the purposes of 'serving the whole'.

The Coercive Horde

Not only is this perversion of the individual effected through means of law and violation from childhood, but the language describing the positive support of such sovereignty within potentially valuable social traditions is twisted and intentionally obscured within political and religious groups as a matter of course.

The latter obfuscation is a natural byproduct of the pervasive disempowerment emphasis by the authoritarian and indoctrinating mechanisms carrying out what is typically referred to as 'entertainment,' 'education,' and 'parenting.'

Movements such as those established in antagonism to oppressive authority are recharacterized within more 'acceptable' language, dissolving their original power and becoming social vehicles of enslavement rather than truly liberative tools of maturation.

The Revolutionaries

This linguistic coersion is most prominent within what are called 'revolutionary' developments in social structure, in which the conditions of the new movement are ripe for a contextual background providing a clear directive in contrast to the individual member.

Examples of such revolutionary arts and sciences abound, each establishing a new foreground to the social backdrop which gave it rise (Buddhism arising in Hinduism, Christianity in Judaism, Natural Science in Christianity, Feudalism in the wake of Imperial Conquest, Democratic Republics and Anarchosyndicalism in response to Aristocracy and Parliamentary Oligarchy, etc.).

Some of these revolutions occurred within the society in which they were born. Some (such as Buddhism, Christianity or American Democracy) were 'exported,' making greater headway as new systems in competition as an alien, often accepted by persuasive pioneers who became 'seed carriers' ('missionaries') into ripe social soil (exemplified by the tales of Bodhidharma, the first Dhyana (Zen) Buddhist Patriarch in China; and the history of Joseph Smith and Brigham Young as Mormonism migrated to Illinois and later Utah in North America).

While it is true that a range of liberation may be encapsulated within any revolutionary spiritual movement, the progression from a system producing a vital and transformative opportunity for individual liberation (mysticism) to a traditional framework of social cohesion (religion) appears to be pervasive.

The Great Martyrdom Cult

Within the West a formula has rarefied through successive resurrections of the Dissenter archetype, given form popularly as the 'martyr' in the character of the Nazarene, Yeheshua ben Miriam, or Jesus Christ. As with other liberation schemes, the major impetus and opportunity of the Christian movement has become religious, and yet over a period of centuries it catalyzed a response to its sometimes oppressive social shell.

This response has reconstituted its form several times, each time grasping hold of a more potent element of the shadow of its origin. In dissent to an (at times violently) dominating Christian culture, its writhing appearances took on more menacing and sociopathic qualities, enhanced by the paranoid fantasies of the establishment, always, always associating itself with those countless individuals who'd previously suffered as victims during these nightmares.

Its success most firmly represented by those members who accepted the most gruesome costume elements in opposition to social systems yet able to maintain respect of individual sovereignty, those of the Great Martyrdom Cult attempt a psychoanalysis of their culture in resolution of individualist and sociological currents.

The Satanists

Identifying our focus of service with the uncontrolled aspect of human and other forms of life (wild nature), Satanists of my type forge a direct link with that sovereignty, which some symbolize as a goddess, some as a draconic fusion of species and gender given varying names (such as Tiamat, Python, Leviathan and Baphomet), and some as antagonistic alien beings which consider 'civilization' to be an obstruction to their entropic and disruptive ends (esp. typhonian qliphotic demons, the 'Old Ones' of H.P.Lovecraft, and various other 'wrathful' deities of older religious cultures).

This current of Satanism can never truly be contained within an organization, especially as it, like the Virosaivite saints or those Dissenters mentioned above, tends to manifest as a counter-cultural force, an alternative and sometimes oppositional current within a greater society. Creating a 'Satanic' cultural context would only inspire a further refining current in opposition to itself (a type of 'anti-Satanism', which is redundant in identity though necessary of role).

It is thus possible to identify examples of Satanic influence by comparison to the surrounding culture, how it tweaks the moral and oppressive fabric of the society in which it is found. Its success and purity is demonstrated through its respect of the individual sovereignty of others in their sphere of influence.

(c) 1996, 2001-2006, 2020
boboroshi, a.k.a. nagasiva yronwode