49961217 AA1 

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

			     MANIFESTO SATANIKA
				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 coercion 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 backround 
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 Virasaiva 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
boboroshi@satanservice.org
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