Diableries

SATANIS, THE DEVIL'S MASS DOC 1969 suite

2012-02-14T13:14:00.002+01:00

SATANIS, THE DEVIL'S MASS DOC 1969

2012-02-14T12:37:00.000+01:00

GERALDO RIVERA'S SHOW 1987

2012-02-14T11:43:00.000+01:00

DOCUMENTAIRE OCCULT EXPERIENCE 1970

2012-02-14T11:36:00.000+01:00

LE SABBAT DES SORCIERES - Herr Ravensorg

2012-01-30T17:32:00.000+01:00

Diableries Le Sabbat des Sorcières Ravensorg

BORN VILAIN - Marilyn Manson

2012-01-27T11:46:00.001+01:00

Ce clip a été réalisé par l'acteur Shia Labeouf (Transformers) et s'inspire entre autre de l'Histoire de l'Oeil de Georges Bataille.

AMERICAN HORROR STORY

2012-01-27T11:37:00.000+01:00

La première saison vient de se terminer, et les créateurs de Nip/Tuck ont réussi leur pari de réinventer un classique du thème horrifique. A ne pas manquer!

INNKEEPERS de Ti West

2012-01-27T11:30:00.000+01:00

PROMETHEUS de Ridley Scott

2012-01-27T10:41:00.001+01:00

SORCIÈRES Mythes et réalités

2011-12-08T14:34:00.001+01:00

Par Belzébuth ! Par Asmodée ! Par Astaroth ! Diables et démons ont quitté leur séjour infernal et établi leur demeure à l’Adresse Musée de La Poste pour quatre mois ! C’est par l’intermédiaire de leurs suppôts - les sorcières - qu’ils font entendre leurs voix. Du 23 novembre 2011 au 31 mars 2012, l’Adresse Musée de La Poste présente l’exposition SORCIÈRES, Mythes et réalités. Celle-ci aborde la sorcellerie du Moyen-âge à nos jours, suivant des approches artistique, historique et ethnographique.

STRANGE ODYSSEY : From Dart to Ardrey to Kubrick and Clarke by Rich Erlich

2011-12-08T14:23:00.002+01:00

He who hath grown wise concerning old origins, lo, he will at last seek after the fountains of the future and new origins.
--Thus Spake Zarathustra, LVI, section 25

In this exercise we attempt to trace the history of "the predatory transition from ape to man" from its early statement in Raymond A. Dart's article by that name, through its modification and popularization in Robert Ardrey's African Genesis, and into the Kubrick-Clarke film 2001 and Clarke's novel 2001.[1]

Dart's "Predatory Transition" seems to be his popular manifesto. He accepted as granted an African genesis for humankind, the role of Australopithecus africanus (or the Australopithecinae in general) as the animal precursor for humans, and the genetic inheritance of at least certain tastes and cultural proclivities. In 1953 these points were far from universally accepted, but Dart was just beginning his argument. After asserting to his satisfaction that "there are no known features on the cultural side other than the deliberate manufacture of tools and the systematic employment of fire, which separate these proto-men...from early man," he goes on to suggest how Australopithecus could have crossed the threshold to Homo.

The carnivorous dietary habits of the South African man-apes have shown the skilled work of biological usefulness, which their competent hands were called upon to do; and have demonstrated the direct relationship which exists between the carnivorous habit and acquiring upright posture. The cerebral powers of these creatures were necessarily enhanced to carry out these striking, hurling and thrusting manual feats that are utterly beyond the skill of living apes....(204-205)

That is, the hunting life provided the selection pressures that resulted in the upright posture (true bipedalism?) and in the enlarged brain. Predation was not merely an accompaniment of the transition from ape to man; it was the cause of that transition.[2]

More important, the "predatory transition" is the cause of humankind's perennial nastiness:

The loathsome cruelty of mankind to man forms one of his inescapable, characteristic and differentiative features; and it is explicable only in terms of his carnivorous, and cannibalistic origin.
The blood-bespattered, slaughtergutted [sic] archives of human history from the earliest Egyptian and Sumerian records to the most recent atrocities of the Second World War accord with early universal cannibalism, with animal and human sacrificial practices or their substitutes in formalized religions and with the world-wide scalping, head-hunting, body-mutilating and necrophilic practices of mankind in proclaiming this common bloodlust differentiator, this predaceous habit, this mark of Cain that separates man dietetically fom his anthropoidal relatives and allies him rather with the deadliest of Carnivora. (207-208)

In short, we are the beasts we are because "man's predecessors differed from living apes in being confirmed killers: carnivorous creatures, that seized living quarries by violence, battered them to death, tore apart their broken bodies, dismembered them limb from limb, slaking their ravenous thirst with the hot blood of victims and greedily devouring livid writhing flesh" (p. 209).

Dart had trouble getting this article published, eventually settling for a new and obscure journal, edited by someone with views on diet and human evolution even stranger than Dart's. (See the Editor's Note, pp. 218-219.) I suspect that one reason Dart had trouble getting his article published was his use of sensational and over-blown rhetoric.

Lack of rhetorical elegance, however, is no argument against Robert Ardrey's African Genesis. Ardrey might confuse "predation" and "aggression" more than he should, and he seems a bit too insistent on the Biblical analogies of Cain and Abel and the loss of a Miocene Eden. Still, he usually writes very well and takes a good shot at Alfred Wallace's great question "How did man get his brains"--i.e., how was it that a structure so complex as the human brain could develop in so comparatively short a time?[3]

African Genesis is, in part, a popularization of some fairly recent and mostly non-controversial discoveries in ethology and anthropology, what Ardrey calls "The New Enlightenment." The rest of the book is a presentation of a slightly modified view of "the predatory transition" and discussions of the philosophical, social, psychological, and political implications of "the Animal Origins and Nature of Man."[4]

Ardrey, then, puts Dart into context, clarifies Dart's theory, and modifies it into a sort of "weapon's transition" theory to account better for the rise and fall of Australopithecus robustus and the rise and possible future destruction of Homo sapiens. We have in African Genesis the assertion that "Not in innocence, and not in Asia, was mankind born. The home of our fathers was that African highland reaching north from the Cape to the Lakes of the Nile" (Ardrey 9).

More important, we have the strong suggestions that "that remarkable killer, Australopithecus africanus ... was our last direct ancestor in the animal world ... [and] that man is a predator with an instinct to kill and a genetic cultural affinity for the weapon" (166).

We have the direct statement that "The human being in the most fundamental aspects of his soul and body is nature's last if temporary word on the subject of the armed predator. And human history must be read in these terms." We are told that "Weapons preceded man," and we are asked the question "Whether man is in fact a biological invention evolved to suit the purposes of the weapon..." (312).

African Genesis obviously raises questions about human nature and the human condition that we must all consider. The reception that the book received is also of interest as is the mini "scientific revolution" revolving around the view of the Australopithecinae as the "missing link."

The truth or falsehood of African Genesis, however, is of little importance in examining its function as "a skeleton key to 2001."[8]

To me the importance of African Genesis was immediately obvious from the first viewing of the film: there were Australopithecus, a bone weapon (humerus or femur?), predation, and murder. There was, most of all, that famous matched cut of the bone weapon giving way to (or becoming) an orbiting satellite. What better visual metaphor for "the predatory transition"? What better way to suggest that all our magnificent toys are even yet the products of a bone-weapon technologyÑ and that man-the-space-quester isn't all that much ahead of predatory and murderous man-apes?

Several of these points (as I later discovered) were also obvious to a few other viewers of the film.9

To most of my friends and colleagues and students, though, they were far from obvious, and they did not become even clear until A. C. Clarke started "to mine the debris from 2001" and produced first his novel and later The Lost Worlds of 2001.[10]

Comparing Ardrey's African Genesis with Clarke's 2001 is quite useful for learning the scholarly sport of source hunting, and we can have a good deal of fun discussing whether the opening clause of the novel is a sort of note crediting Ardrey's influence by echoing one of Ardrey's lines. (African Genesis, p. 268: "For millions upon millions of years the world had known nothing but drought"; 2001: "The drought had lasted now for ten million years....") We also can argue such esoteric questions as whether the "osteodontokeratic" (bone-tooth-horn) culture Clarke describes (28) was derived from Ardrey (198-199), from Dart's monograph on the subject, or from some other source.[11]

Or, we can look at the interesting suggestion by a student, that the most important work for understanding 2001 is Clarke's own Childhood's End.

While playing Mighty Source Hunters of the American Plains, we should consider a couple of Ardrey's ideas in "The Bad Weather Animal" chapter:

The primate experiment from its Eocene beginning had centered on the enlarged brain. The protagonists facing each other on the stark Pliocene stage [field apes and forest apes] were the possessors of the largest, most complex brains that natural selection had so far evolved. Would either protagonist survive? Or would evolution's experiment with beings of superior intelligence come to tragic failure? It was the crisis of the mind itself. And we know that but for a gift from the stars, but for the accidental collision of ray and gene, that intelligence would have perished on some forgotten African field. (African Genesis, 261)

Higher and higher rose the mortality rate among Eden's outcasts: dead of hunger; dead of dispute; dead, in the dead of night, of a famished leopard's ambitions. Always before us lay the spreading savannah, but we could live on the antelope no more than on grass [sic]. A single commandment, unheard and unseen, overhung the birth of every infant: kill, and eat meat, or die. And we died. We died by the family, by the troop, by the race. We surrendered our flesh to the vulture, our bones to the hyena. And then the lightning struck.

Accident, incredible accident, befell us. In some scrawny troop of beleaguered not-yet-men on some scrawny, forgotten plain a radiant particle from an unknown source fractured a never-to-be-forgotten gene, and a primate carnivor was born. (264-65)

We should also note Ardrey's almost mystic belief that order and obedience are basic to the scheme of things (110, 133, 352, 353)--and his almost Nietzschean hope for a Superman:

We are a transitional species, without doubt. We are a pioneer creature testing the potentialities of the enlarged brain. The first species to be blessed by such a mutational marvel, we must be forgiven if sometimes we use it badly. Lacking instinctual authority for our mind's decrees, we must not be embarrassed if all too often human thought amounts to little but a faint, fizzling sound. We are simply doing the best we can. And if we do not behave too badly, then we shall pass on the power of thought, one day, to a descendant species who may count it a part of their animal endowment. They, not we, can found kingdoms on its strength. (338)[12]

The mechanical aspects of the source hunting game are over now. In The Lost Worlds of 2001 Clarke's log tells us explicitly that he finished reading African Genesis on 2 October 1964 and that he was especially struck by how much the "gift from the stars" idea corresponded to the plot line he and Kubrick had been moving toward since May (Lost Worlds 34; see also entries for 20 and 21 November, 34-35, and 68, 108-109). The job now for students of 2001 novel and film, is to use Ardrey as an aid in mature criticism. At the same time all of us critics must start to consider why the idea of "the predatory transition"--or Ardrey's weapons transition--would be anathema to so many in 1953 or 1961 and acceptable at least in art in 1968 to the present.[13]

Notes

1 Raymond A. Dart, "The Predatory Transition from Ape to Man," International Anthropological and Linguistic Review, 1 (1953): 201-219; Robert Ardrey, African Genesis (1961; rpt. New York: Dell, 1963); 2001: A Space Odyssey, dir. Stanley Kubrick, MGM, 1968; Arthur C. Clarke, 2001: A Space Odyssey (New York: New American Library, 1968).

2 James D. Watson, The Double Helix (1968; rpt. New York: New American Library, 1969), 30-31.

3 For Wallace on brain development, see Loren Eiseley, "The Real Secret of Piltdown," collected in his The Immense Journey (New York: Random House, 1957); my quotation is from Eiseley.

4 For Ardrey on the rise of man (and it's always man, the male, with Ardrey), see especially pp. 28-31 and ch. 9, "The Bad-Weather Animal"; for Ardrey's disagreements with Dart, see pp. 258-66; for matters philosophical, social, psychological, and political, see ch. 6, "The Romantic Fallacy" and ch. 11, "Cain's Children."

5 E.g., see Montagu's review of Ardrey's The Social Contract, Chicago Sun-Times, Sunday, 4 Oct. 1970, section 6, p. 18.

6 R. Leakey discovered the skull in August, 1972 and announced his find at a meeting at the London Zoo, 9 Nov. 1972; see SciAm, June 1973, pp. 39-40 and the popular press on and off since then: e.g., Newsweek 20 Nov. 1972, 24 Dec. 1973, p. 102, 15 July 1974, pp. 72, 75, 77.

7 Articles on "Australopithecus," vol. 2, 439; "Man, Evolution of," vol. 11, 423; "Hominidae," vol. 8, 1023, 1027-29; "Homo erectus," vol. 8, 1030-33; "Homo sapiens," vol. 8, 1045--all in "Macropeadia."

8 I crib this phrase from Don Daniels, "A Skeleton Key to 2001," Sight and Sound, 40 (Winter 1970/71), 28-33. Daniels does not recognize the influence of African Genesis but does a fine job explicating the film.

9 See e.g., Jerome Agel, ed. The Making of Kubrick's 2001 (New York: NAL, 1970), pp. 180, 183, 204 (IV.A), 217-222 (part of the excellent review by The Harvard Crimson), and 271.

10 The "debris" quotation is from Agel, p. 311. The Lost Worlds of 2001 (New York: NAL, 1972). Some sections of Report on Planet Three (New York: NAL, 1972) are also relevant: pp. 101-102 ("When the Aliens Come") mention Ardrey, aggression, and territoriality; p. 137 has a reference "to the work of Dart, Brrom, and Leakey on our African ancestors and Lorenz's studies of aggression" and notes that "we are carnivorous predators--the deadliest that this world has ever seen."

11 Dart, "The Osteodontokeratic Culture of Australopithecus Prometheus," Memoir, Transvaal Museum, No. 10, Jan. 1957.

12 For Nietzsche on the Superman see especially Thus Spake Zarathustra, Prolog, sections 3-4; XXIII, section 3; and XLIII. For man as "the best beast of prey," see Zarathustra, LVI, section 22. For Kubrick's vision of human banality in 2001 see Nietzsche on "the last men," Zarathustra, Prolog, section 5.

13 Outside of art, needless to say, the whole idea of innate aggression is still a matter of intense debate. To mention only a few authors and titles:

Konrad Lorenz, On Aggression (1963; English trans., 1966); Hannah Arendt, On Violence (1969); Harry Kaufmann, Aggression and Altruism (1970); Ashley Montagu, ed., Man and Aggression (1968, 1973); Stanley Milgram, Obedience to Authority (1973). Indeed, even the philosophical underpinning of discussions of Human Nature or Animal Behavior has been attacked by those who reject a typological approach to biological questions: e.g., James C. King, The Biology of Race (New York: Harcourt Brace Jovanovich, 1971), pp. 6-8; Robert B. Lockard, "Reflections on the Fall of Comparative Psychology," American Psychologist, 26 (Feb. 1971), 168-179; and Jerry Hirsch in several articles: "Behavior Genetics and Individuality Understood," Science, 142 (13 Dec. 1963), 1436-42: "Behavior-Genetic, or 'Experimental,' Analysis," American Psychologist , 22 (Feb. 1967), 118-130; "Behavior-Genetic Analysis and Its Biosocial Consequences," Seminars in Psychiatry, 2 (Feb. 1970), 89-105. Note also Stanley Kubrick's Clockwork Orange (1971), based on the novel by Anthony Burgess: in the world of Clockwork Orange both human nature and nurture are depraved.

THE DOCTOR IS IN....... By Shane & Amy Bugbee

2011-12-06T22:27:00.002+01:00

This LaVey's interview originally ran in MF Magazine #3, a Heavy Metal/Pop Culture mag.

1. What is Might Is Right? Why did you write the forward to the new printing of Might Is Right ?

Might is Right by Ragnar Redbeard is probably one of the most inflammatory books ever written, so who better to write an introduction? It was only natural that I excerpted a few pages of it for The Satanic Bible. The book has been so indelibly linked with me, it was felt that any new edition should have my name on it. I am pleased with the new printing. The afterward is befitting the impact the book had upon George Hawthorne, a reader already predisposed to that kind of presentation. The editor’s notes made my Ms. Lane astutely reveal aspects I had not considered. The possibility of two distinct authors, in light of my own observations, makes perfect sense, though I am not qualified to hazard a guess as to who the other might be.

2. What is your opinion of the militia groups today? Of the government, the president or politics in general?

It’s difficult for me to think of the government as acting in any other than a Machiavellian manner. When the timing is right, it will change accordingly. I am not quick to criticize the government or the President. They are whipping boys for the mealy-mouthed constituents who first vote them into power, then complain. As you can see, I have little respect for the herd. Like their gods, they create their governments according to their needs. All governments and their symbolic leaders are simply sounding boards for the temporal whims of their citizens. If people weren’t so easily manipulated, there’d be no exploitation.

The extreme right-wing, like the extreme left, I find to be a rather humorless lot given to blaming everyone but their own kind for the plight they crusade against. The same applies to racism. There would be no problem if the gentile white man had done something when he was the majority. Now, he’s trying to close the barn door after the horse runs away. That’s why I believe in stratification by allowing water to seek its own level. It’s something that can, and is, being done. I’m all for a police state; no messing around. There should be an armed guard on every street corner. The Israelis have the right idea: school bus drivers and MacDonalds managers carrying Uzis.

3. In Might Is Right there is a long passage about cannibalism, what do you know of Jack London’s South Sea travels?

Jack London was fascinated by anthropophagy and no doubt encountered it in his travels. During the time he wrote, there was heavy emphasis on “untrodden fields of anthropology.” In my time, I have had “long pig” on two occasions, so there is good reason to believe that London indulged himself in a late snack.

4. In the forward, you hint Of Jack London’s dark side. In regard to proof, you’ve been at the ruins of his home, can you tell us more about this?

Most of what I know of Jack London’s bestial side came by word of mouth by old-timers who either knew him or something of him. His sadistic impulses were notorious. It seems there has been a lot of backpedaling in that regard, probably to sanitize him for school children and ivory-tower “historians.” Strange as it seems, though; people seem to gloat and revel when the “dark side” of their heroes is revealed—that’s what keeps the tabloids in business. Those who need to keep their heroes pristine reveal much about themselves and their own lack of sexuality.

5. It has been nearly 30 years since The Satanic Bible was released; do you feel it’s message is as vital today as when it was first published? Why?

The message of The Satanic Bible is more pertinent today than when it was written because there are more people who are ready and willing to consider what it states.

6. What do you see as the future for the Church of Satan? Who will carry on as the leader after you? What kinds of people make up today’s Satanic Army?

The Church of Satan will be the pivotal point for an acknowledged belief system of the 21st century, incorporating significant numbers of people. After I’m gone, no single individual will serve to lead the organization. Rather, it will consist of a syndicated group of leaders presided over by a chairman. The “Satanic Army” is comprised of individuals, not cultists.

7. A common remark made by people is: if there is no such thing as Satan, why do you call it Satanism?

We call it “Satanism” because it’s about time the Devil was given his due. The Nine Satanic Statements pretty much spells it out. We want bold, but not pretentious disciples. By employing the “S” word, the timid and superstitiously frightened stay away. They have good reason to be scared, but not as they surmise.

8. What was your relationship with Sammy Davis, Jr.?

Sammy Davis, Jr. was a dear friend who often put himself on the line when it was professionally hazardous to do so. He brought many influential persons into the CoS, and shared his own personal life with me. He was a sensitive, articulate, and very Satanic individual—head and shoulders above most white folks.

9. Are there people who take things in The Satanic Bible too literally? What are the worst misconceptions?

There will always be those who misinterpret The Satanic Bible, although it’s presented with as little gobbledygook and Big Thinks as possible. It may be disagreeable, but there’s little to disagree with. If some clowns can misinterpret Alice in Wonderland and Mother Goose, my book doesn’t stand a chance.

10. What was you childhood like? Were your parents religious? Why did you run off with the circus when you were so young?

My childhood was that of a misfit, amply covered in two biographies by Burton Wolfe and Blanche Barton. My parents were in no way religious; to the point that my mother told me, albeit charitably, that “God” was just another name for “Nature.” I became a Satanist out of logic, rather than rebellion or desperation. At the age of sixteen I got in trouble with a girl and couldn’t join the French Foreign Legion, so I did the next best thing: sign on with a circus.

11. Have you ever considered writing a Satanic Warlock for men? Why or why not?

Yes; I had and still do consider doing a Satanic Warlock. Who knows?

12. When will there come a time that private Satanic schools exist for our children?

Private Satanic schools already exist for children, through home schooling by competent and responsible parents. You can’t get much more private than that.

13. What is a normal day in the life of Anton Szandor LaVey?

A normal day in the life of Anton Szandor LaVey consists of sleeping through it. After nightfall I get up and around and do whatever it is I do, which can be most anything. I have found that the best schedule is no schedule. As to my activities: one night I might shoot pool; the next, record an old tune; the next, watch some “B” movies; and try to run the CoS between times.

14. What is your opinion of “Satanic” bands today, especially metal bands?

Today’s Satanic bands are the vehicle of choice for millions of young people. If they encourage a study of real Satanism, I’m all for them. Now, there are many influential groups who know Satanism and aren’t afraid to espouse it—bands like King Diamond, The Electric Hellfire Club, Acheron, Marilyn Manson, Nine Inch Nails—the list is long. I have no use for the bands who take the Devil’s name, but are too chickenshit to play the Devil’s game. They’re usually too stupid to present any argument concerning Satanism. Instead, when put to the question, they cop out by answering: “Yeah—I was into that shit but not now. Don’t ask me about it because there’s no point in talking about it.” There are Satanic bands and there are “Satanic” bands.

15. Is it true you and King Diamond had a falling out? What happened?

King Diamond is an intelligent, talented, and well-spoken man. Any “falling-out” is wishful thinking. He is a Church of Satan official in good (bad?) standing.

16. What is your advice to the youth of the world? How, in your opinion, can they best prepare themselves for life?

My advice to the youth of the world is: Try to think for yourselves. You may have to put up with certain things, but you don’t have to like them. There will come a time when you will be able to vanquish them and enjoy the best life has to offer. You will have to be prepared, however, with logic and perspective, which I trust Satanism will provide.

17. Who was the better occultist, Aleister Crowley or A. E. Waite? Why do you feel this way? Do you have such a nemesis?

Crowley was the better magician. Waite was the better occultist. Personally, I have no nemeses. Some might like to flatter themselves, and I say more power to their big fat asses. Their track records speak for themselves, and where are they, what are they doing NOW?

18. How far has your research with androids come?

Research and development of androids is well under way, by means unrecognized. Virtual reality has become a useful adjunct.

19. In your book, The Satanic Rituals, you include a ritual for Cthulhu—does this mean you find some truth in the stories of H. P. Lovecraft?

H. P. Lovecraft has a place in Satanic literature because he innovated a style beyond that of Poe, Blackwood, James, etc. The fact that his stories have had enough dramatic impact to establish a cult—without even trying—is reason enough to recognize him as a sorcerer to be reckoned with. Besides, he had some pretty sound concepts.

20. How did you devise the salad dressing test?

I devised my Salad Dressing Test, drawing from my delineation of sadistic and masochistic personalities. I began with archetypal male/female extremes and took it from there. It really works.

LETTERS FROM THE DEVIL by Anton LaVey

2011-12-06T22:10:00.001+01:00

from The National Insider Vol. 14, No. 17
April 27, 1969

Last week I devoted my column to describing some of the most commonly accepted fallacies concerning the requirements of the successful witch or warlock. Now allow me to set out some of the requisites for the person who wishes to practice the true art of the magical manipulation of human beings, the practical nature of sorcery.

First of all, one should not enter into the study of practical witchcraft out of desperation. Far too many people expect to wave a proverbial magic wand, and thereby solve all of their problems. Everyone is looking for a shortcut, an easy way, a system. No one knows this better than Satan. Everybody wants to get something for nothing. The millions of contests, raffles, lotteries, bonus gifts, special offers, and free premiums, are proof of this. So are the myriad books, pamphlets, courses, study groups, etc. that purport to teach the ““great secrets” or “revealed wisdom” of one master or another.

The true magician knows one thing for certain, and that is an adage so corny it hardly seems worth stating, but very brutally true:
“You get out of life exactly what you put into it!”

The man that comes to me after losing out In everything he has ever undertaken and expects the Devil to have pity on him just because, In desperation, he decided to sign his name on the dotted line, is sadly deluded.

One of the unanswered questions about the book and film “Rosemary’s Baby” is why the girl who was originally living with the elderly couple met her untimely death on the pavement outside the building—whether she fell, jumped, or was pushed.
To the Satanist, the reason is quite obvious. The girl in question had been established in the story as a “loser.” Satan, in selecting a suitable choice of woman to impregnate, would want no such woman to carry his own child, but would look for one with some enthusiasm for life. No one had to push the girl out of the window. She was destined to lose, by her own actions. Her own accident-proneness caused her destruction, prompted by the very fear of the unknown which she evidenced.

POWER IN MAGIC

There is indeed, great power In magic, but one must be prepared to take advantage of this power. If a person is a perennial loser, they cannot be expected to know how to safeguard their success, if and when it should arrive. Even if you could learn to be a wizard overnight, you would need the proper personality to go along with it. Rule number one in the practice of real magic is: You must be able to conduct a smooth running life for yourself! Throughout the history of the world It has been established that the rich get richer and the poor get poorer, or more bluntly—them that has—gets! If you haven’t a damn thing and want to get something, you must start out by at least pretending that you have something!

The old maid who looks under her bed every night for a man is never going to find him there, until she starts being seen with a man outside of her room. It will be said by some at this point that what I am saying is nothing more than applied psychology.
It’s amazing to me the amount of people that apparently know all about applied psychology, that never seem to be able to apply it. In order to be a competent witch one must be able to first learn and utilize the principles of applied psychology. All you dirty old men out there that think you’re going to get a sexy young girl just by saying a magical incantation or buying a do-it-your-self voodoo kit have another think coming!

All of you plain, dumpy, women that feel a handsome young man should love you for your “inner beauty” are deluded fools! If you are a loser and expect Satan to bless you after God has given you the boot, there IS a possibility that you have simply been playing on the wrong team, and a change in philosophy is in order. If, however, your change in theology produces no more success than you had before, don’t blame Satan and his earthly concept of life. Don’t blame the ineffectual past concept of “God” either for your failure. Blame yourself for wanting to lose!

CONVENIENT EXCUSE

Another person, situation, or god, is always a convenient excuse for our own shortcomings and defeats in life. The winner makes mistakes and learns from them not to make the same mistake again. The loser makes mistakes and never learns a thing from them. Next we come to step number two in the preparation for witch-hood—glamour. Glamour is the term by which the enchantments and manipulations of witches and sorcerers was known for many years. Now the meaning of the word has changed to denote a dazzling display of beauty. We will simply define glamour as that which will compel visual attention, thereby distracting the viewer from other things. Closely akin to this is another word long used in connection with sorcery—fascination. It has been said that you can’t tell a book by its cover, but nevertheless people do! In fact, If most people didn’t tell books by their covers, there would be no need for such a saying. A successful witch must have glamour in her presence, whether it be in her sex appeal, her bizarre ugliness, the devices and conveyances with which she surrounds herself, or the place in which she lives. No girl who presents a dowdy, uninteresting appearance will ever make it as a witch. The reason people are intrigued by magic and witchcraft In the first place is because it represents one of the secret facets of life—the element of wonder. If the fascination for the occult itself is what makes it so popular, then it stands to reason that anything that intrigues, fascinates, or causes one to wonder, will meet with the same reaction on the part of the onlooker—potential compulsion. Just look at any successful prostitute; invariably she will be dressed in a manner that will attract men and alienate women. Their choice of clothing is that which will titillate, intrigue, and command the attention of potential customers—in short, a promise of more and better things to come. Who is the man most likely to cause an arousal in the women at a social gathering? Surely not the loud, boisterous and totally open-book type, but the guy who is obviously different from all the rest in appearance, but with what appears to be an underlying sensual strength, promising deep emotions. We are still animals, despite our attempts to hide from the fact, and intellect is dandy but it’s the old gut reaction that will win out every time.

CONCEPT OF GOD

This is why the Devil has always had it so easy, ruling the world. The spiritual, the higher planes, the concert of God, is basically an intellectual development, an idealistic invention—and must be thought about in order to function. On the other hand the necessities, desires, indulgences, and compulsions are purely emotional and need no analysis to put them into operation! Therefore the aspiring witch or warlock should learn well the importance of emotional appeal, and first in order of importance is visual stimulation. There is one hard, fast rule that applies to successful visual stimulation of a sexual nature—one that will always serve the witch who is reasonable attractive, in fascinating others. That rule is: That which is most intriguing is that which is not meant to be seen. This is so aptly proven by the men in a topless club who will shift their gaze from an almost totally nude girl who is throwing her body about erotically, to an attractive young woman sitting with her husband at the bar, who while watching the show is displaying a generous amount of thigh above the tops of her nylons. The difference between the woman on stage and the woman in the audience is, the gal up there dancing is viewed by other women present with amusement, and even secret identification. The young housewife, with her apparent carelessness in keeping her skirt under control, is observed by other women present in a resentful and critical manner. The reason for the disapproval from other women and the sneaky but approving glances from the men is obvious to those who know. The woman sitting at the bar, well dressed from her neatly styled hair to her high heels, is presenting a far better show with her revealed garters and an occasional glimpse of her underwear than the near-nude on the stage because the married gal (who probably has three kids at home) is showing something that is NOT MEANT TO BE SEEN! Do you know what the most disheartening thing in the world to the Devil is? Such things as the “unisexual look,” where you can’t tell the boys from the girls because they dress the same. An honest homosexual likes guys that look like guys!

A HEALTHY TRANSVESTITE

A healthy transvestite wants to look like a woman when dressed up! A confirmed lesbian likes gals that look like either guys OR gals, but not both! Either people ought to wear no clothes at all, or wear garments that signify one sex or the other. If a woman has feminine charms, she should show them. If a man has sensual appeal, he should display it. The wearing of “cod pieces” in the middle ages is no different than the padding of the “basket” in the gay world of today—it displays something that is not meant to be seen! Of course all of these uses of sexual intrigue are as the result of unfounded guilt established by the men of “God”, but nevertheless they’re here and we’re stuck with them, so we might as well use them and enjoy them. There is an opportunity to free oneself from these “hang-ups” by the use of drugs, but look what it produces—lack of discrimination resulting in the aforementioned “unisexual look.” I would rather be “hung-up.” It’s a lot more fun. This is why the Satanist revels In what are considered to be sins. We Satanists consider “hang-ups” to be “hang-ONS”—the very foundations of what makes our personality, our likes and dislikes what they are. We like our fetishes and resent any attempt to remove them. This is why we are not a “love” religion that claims to like everything and everybody. We feel that when one loses their sense of discrimination, they become like ants in an anthill. Fortunately, most people are still possessed of “hang-ups and are “up tight” about some things. Those that think they are “free” are usually working at it so hard that they have become enslaved by their “freedom.” Next week I will answer some of the letters that have been coming in, asking the Devil’s opinion on various matters concerning the black arts, manners and morals, and other subjects approachable from a Satanic point of view. I will also add further ingredients to our study of PRACTICAL witchery. Until then, sin well!

BOYD RICE : ICONOCLAST ANTHOLOGY FILM

2011-11-18T14:15:00.000+01:00

AYN RAND & L'EGOISME RATIONNEL

2011-11-17T22:05:00.001+01:00

Les Belles Lettres viennent de sortir Ayn Rand ou la passion de l'égoïsme rationnel , une biographie de la fondatrice de l'objectivisme, peu connue en France, par Alain Laurent.

LE "BOOK OF LIES" chez CAMION NOIR

2011-11-17T21:52:00.001+01:00

TABLE DES MATIÈRES

1) Préface (Grant Morrisson)

2) Opération Mindwarp (Richard Metzger)

SECTION I : LA MAGIE EN PRATIQUE ET EN THÉORIE

3) Pop Magic ! (Grant Morrisson)

4) Un rêve réalisable (Mark Pesce)

5) Le test du fragment (Genesis Breyer P-Orridge)

6) Memento Mori (Paul Lafolley)

7) Joe est dans les détails (Joe Coleman)

8) Êtes-vous illuminés ? (Phil Hine)

SECTION II : CHIMIOGNOSE

9) Tryptamine, hallucinogènes et conscience (Terence McKenna)

10) Breaking open the head (Daniel Pinchbeck)

SECTION III : ICONES

11) Décrochez ! Vie et Magie de Brion Gysin (Michael Goss)

12) William Burroughs (John Geiger)

13) Carrés magiques et futurs Beats – Burroughs et Gysin (Genesis Breyer P-Orridge)

14) Spare – le divin dessinateur (Nevill Drury)

15) Miroirs virtuels et temps solide – les portails prophétiques de Spare (Genesis Breyer P-Orridge)

16) Invocation à Cthulhu – le réalisme magique de Lovecraft (Erik Davis)

17) La route de l’excès (Brian Barritt)

18) Leary & Crowley – Cosmic Trigger, extrait (Leary & Crowley)

SECTION IV : LA GRANDE BÊTE 666

19) Six discours sur Crowley (Tim Maroney)

20) Aleister Crowley le gourou (John S. Moore)

21) L’apocalypse énochienne (Donald Tyson)

22) Vente à la criée du Liber 49 – Jack Parsons, l’antichrist superstar (Richard Metzger)

SECTION V : FEMMES ÉCARLATES

23) Cameron – L’étoile d’absinthe (Brian Butler)

24) Ida Craddock – Mystique sexuelle et martyre de la liberté (Vere Chappell)

25) Rosaleen Norton – La fille de Pan (Nevill Drury)

SECTION VI : SOCIÉTÉS SECRÈTES

26) Blitzkrieg magique – Hitler et l’occulte ; interview de Peter Levenda (Tracy Twyman)

27) Déchus (Boyd Rice)

28) Déchus (P. R. Koenig)

29) L’histoire secrète de la sorcellerie moderne (Tau Allen Greenfield)

SECTION VII : SYMPATHY FOR THE DEVIL

30) Anton Leavy – Discussion du feu de dieu avec le pape noir (M. Moynihan)

31) Season of the Witch (Gary Lachman)

SECTION VIII : LA GUERRE OCCULTE

32) The Advent or Ahriman – an essay on the deep forces behind the world-crisis

33) Julius Evola’s combat manuals for a revolt against the modern world (michael Moynihan)

34) On the magical view of life – « Ea »

35) Serpentine wisdom – « Iagla »

36) The occult war (Julius Evola)

37) Secret of the assassins (Peter Lamborn Wilson)

38) Sorcery (Hakim Bey)

39) Media Hex – the occult aasault on institutions (Hakim Bey)

40) The secret of the gothick god of Darkness (Dr. Stephen Edred Flowers)

BLACK DEATH de C. Smith

2011-11-17T19:57:00.001+01:00

☻☻☻☻☻☻

Réalisé par Christopher Smith

Scénario : Dario Poloni

Durée : 01h42min, 2009.

Alors que la première épidémie de peste bubonique ravage l'Angleterre, un jeune moine nommé Osmund (Eddie Redmayne) reçoit la mission d'accompagner un groupe de chevaliers, menés par le rustre Ulric (Sean Bean), pour enquêter sur d'étranges phénomènes se produisant dans un petit village reculé. Il semblerait en effet que, en ce lieu, les morts reviennent à la vie. Comprenant que cela est le fait d'un nécromancien ayant un lien particulier avec le village, ils se lancent à sa recherche et finissent bientôt par le trouver en la personne de la mystérieuse beauté Langiva (Carice Van Houten). Mais quand Osmund, déchiré entre son amour pour Dieu et celui pour une jeune femme, accepte de passer un pacte avec la nécromancienne, l'horreur de son véritable voyage ne fait que commencer...

Le pitch de Black Death pourrait être celui d'un film de la Hammer, et pourtant la comparaison s'arrête là. C. Smith (auteur déjà précédemment d'un excellent Triangle) se joue intelligemment des codes du genre à travers le thème de la peste noire, métaphore du Christianisme et de ses fidèles. Si le jeune moine n'est pas sans rappeler la naïveté du novice Adso dans Au Nom de la Rose, le scénario évite l'écueil d'un symbolisme par trop ésotérique comme celui d'Umberto Eco et s'attache à montrer les soubresauts morbides de " l'humanisme chrétien ". Ici Smith joue sur une géographie du néfaste et de la contagion, et prend plaisir à inverser les codes ( l'ilot non contaminé se situe au coeur des marais dans la forêt ). Mettant face à face, chrétien et païens, dans leurs rapports à la vie, à l'amour et à la justice, mais plus encore en plaçant au centre de l'affrontement une sorcière nommée Langiva dont LaVey n'aurait pu espérer mieux pour illustrer sa sorcière satanique. Rare sont les films qui expriment l'esprit du Satanisme ( le dernier étant sans doute l'initiatique Neuvième Porte de Polanski ) mais le personnage de Langiva est une réussite, une Perséphone nietzschéenne, loin des codes dualistes du cinéma standardisé. Le Pater Noster chrétien dans son incommensurable amour de la souffrance, sauve par la mort. Seule la mort permet d'échapper à cette horrible infection qu'est la vie. Langiva renvoie les guerriers du Christ à leurs contradictions, à un dieu qui n'accepte pas la plénitude de la vie et qui préfère la souffrance, la haine et le sang, un dieu qui comme le rappelle Langiva : n'existe pas!

H.R

LE SATANISME EN PERSPECTIVE [1] par H.Ravensorg

2011-11-14T10:37:00.007+01:00

Le « satanisme » selon les chrétiens correspond à un comportement immoral d’un point de vue de leur théologie, autant dire qu’il est un vaste fourre-tout si on le place dans un contexte moderne. Ici, on est loin de la première définition de « isme ». Au moyen-age, toute une littérature chrétienne décrit les comportements diaboliques des sorcières et les invocations démoniaques des suppots du Malin, auxquels viendront se greffer les procès verbaux de l'Inquisition. Partant du procès de Gilles de Rais, l'écrivain naturaliste J.K Huymans va verrouiller dans son célèbre roman Là-bas la définition de satanisme pour l’époque moderne en France. On sait aujourd’hui que les sources de « terrain » de Huysmans n’avaient rien de sataniques, que se soient les pratiques de l’abbé Boullan ou du chanoine Van Haecke. Boullan était un prêtre qui sous couvert de « rituels d’amour mystiques » assouvissait ses fantasmes sexuels et scatologiques, il rejoignit la secte de Vintras, basée sur une mystique de la vierge (et n’a jamais pratiqué de messe noire contrairement aux rumeurs) vers la fin de sa vie. La médiocrité journalistique du roman naturaliste de Huysmans continue encore aujourd’hui d’influencer la mémoire populaire de part son coté sensationnaliste, y compris au sein d’un organisme gouvernemental comme la MIVILUDES .

Le Satanisme moderne n’apparait en réalité qu’àprès la seconde guerre mondiale — et non pas à l’époque de Huysmans — aux Etats-Unis. En 1948, Herbet Sloane crée Our Lady Coven Ophite Cultus Sathanas, culte qui vénère Satan dans une perspective gnostique, mais il faudra attendre 1966 et la création de l'Eglise de Satan par Anton LaVey pour que le Satanisme moderne acquiert une doctrine dont les grands principes sont éditées en 1969 dans la Bible Satanique. Les chercheurs américains dans le domaine des nouvelles religions ont établis à cette époque une définition du Satanisme moderne :

L'église de Satan est loin de la société satanique stéréotypée. Ses doctrines sont principalement ceux de matérialistes (anti-mystiques et anti-drogues) avec une philosophie anti-puritaine et de pro-indulgence, couplée avec un jeu fortement Machiavélique d'éthique sociale soulignant le succès et la survie par n'importe quels moyens, ainsi qu’une position politique essentiellement élitiste. Cette vision du monde fortement cynique et épicurienne est doublée d’une croyance en l’efficacité de la magie et de ses rituels. Cependant, la magie est en grande partie redéfinie pour la rendre compatible avec la science et rien n'est vu comme étant vraiment surnaturel.

Marcello Truzzi, Towards a Sociology of the Occult, extrait de Religious movements in Contemporary America, Princeton University Press, 1974.

Young Women Nabbed In Bloody Satanic Sex Ritual | The Smoking Gun

2011-11-10T16:56:00.001+01:00

Une agression découverte récemment aux E.U, qui relève du sadisme et de la nécrophilie mais pas du Satanisme.

Young Women Nabbed In Bloody Satanic Sex Ritual | The Smoking Gun

Diableries n°4

2011-08-11T10:10:00.004+02:00

Couverture souple, 65 pages, 13 euros.

National-Socialisme & Esotérisme par Herr Ravensorg.

Wilhem Reich par Sombre Eden.

Sieg Heil! par Rajed Patel.

News from Hell!

La Chronique Pin-Up.

Satan & Darwin par Mathieu Bollon.

Traductions :

- Magie & Manipulation par Stephen Flowers.

- L'Occultisme Nazi par Stephen Flowers.

La Métaphysique Dionysiaque de M. Maffesoli par M-L Questin.

Nouvelle :

- La Fuite vers Aldébaran par Mathieu Bollon.

Acheter sur Lulu

Soirée BLACK MASS III

2011-05-10T17:28:00.002+02:00

Jamais deux sans trois, alors nous revoilà ! Après le succès de l’année dernière aux Trois Salons où nous avons dû refuser du monde…

L’équipe de Diableries s’est surpassée cette année pour vous proposer une soirée toujours plus originale et so dark ! Une salle voûtée avec pierres apparentes et toute capitonnée de rouge, de petits espaces intimistes, un fumoir et un dance-floor très underground.

Et le thème ? me direz-vous ! La Black Mass met à l’honneur la chair sous toutes ces facettes : à caresser, à dévorer, à lécher, à baiser…

Quand Diableries aborde le Cannibalisme et l’Erotisme :

Buffet cannibale de 22h à 00h

Diffusion d’extraits de films, docu, clips… Soyez attentifs un cadeau sexy à remporter !

Live de Heavenly Creatures « Tribute to Anton LaVey »

Erotiques shows des déesses du Burlesque Babylone

Danse Tribal Fusion des envoûtantes Bonfire Tribal Fusion

Effeuillages de la Vampirique Comtesse Léa

Performances surprises tout au long de la soirée

Dance-floor métal, électro, indus, rock, batcave, ambiant…

Soirée BLACK MASS III
Aux Voûtes Saint Honoré
99 rue Saint Honoré
Métro Louvres Rivoli
Le samedi 4 juin 2011
De 22h à 5h

Prévente à 16 euros sur Moxity ou sur la page Evènements

Sur place à 25 euros (à régler en espèces) avec une consommation.

Nous vous conseillons d’acheter vos places en prévente car la soirée est limitée à 200 places !

La soirée c’est le staff, les artistes, le lieu, le bar, mais c’est également vous, alors sortez vos plus beaux atours : Dark Code Code conseillé !!!!!

Et bien évidemment, un bar abordable : vins et bières à 4 euros ! Une surprise très chaude pour chaque bouteille achetée !

Au plaisir de vous retrouver le 4 juin pour l’évènement annuel de la communauté Dark et Sataniste !

AMSG

Sombre Eden et toute l’équipe de Diableries

Enquête sociologique de J. Lewis

2011-05-06T13:17:00.001+02:00

Le sociologue américain déjà auteur de plusieurs articles sur le Satanisme ( voir notre rubrique Satanisme ) remet à jour ses données avec deux questionnaires pour les satanistes, le second étant spécifiquement destiné aux adeptes de l'O.N.A.

http://www.surveymonkey.com/s/GC2RHKF

http://www.surveymonkey.com/s/o9a

Diabolus Rex

2011-03-30T16:04:00.000+02:00

Magister Diabolus Rex de l'Eglise de Satan Inc. a démissionné de ses fonctions et rendu sa carte de membre pour incompatibilité d'opinion avec l'Eglise de Satan Inc. Dixit le communiqué officiel, Diabolus Rex croit à l'existence du Prince des Ténèbres, ce qui semble incompatible "avec l'athéisme fondamental de la philosophie d'Anton Szandor LaVey" (sic!).

Michael A. Aquino

2011-03-29T14:36:00.001+02:00

Des mises à jour ont été faites concernant les publications en pdf sur la page de Michael A. Aquino, fondateur du ToS.
Vous trouverez les dernières éditions augmentées de l' Histoire de l'Eglise de Satan et du Temple de Set, ainsi qu'une édition publique de Black Magic distribuée à l'origine uniquement aux membres du ToS.

Diableries n°3

2011-03-28T18:11:00.002+02:00

Ebook

News - Qui fait l’Homme fait la Bête ! par Herr Ravensorg - Sex in Satanism par Arthur Blainn - Diablero par Nysrock - Etranges étreintes ou comment copuler avec l’invisible par Emmanuelle de la Barre - Chronique pin-up : De la couleur noire par Sombre Eden - Le culte des choses : histoire du concept de fétichisme par Sombre Eden - Animalité & sexualité par Rajed Patel - Serial killers : Entretien avec Nicolas Castelaux - Extrait : Les Mystères du Loup de Marc-Louis Questin – Chapitre XVIII Le monde étrange des loup-garous - Traduction : Un entretien avec Anton Szandor LaVey Extrait de Black Magic, Satanism and Voodoo, de Leo Louis Martello (New York: HC Publishers, Inc., 1972)