consequences (for good or ill) of your actions. Instead of some airy“seek the good” principle, a more realistic and practical “seek thatwhich leads to consequences which are good for the individual”principle is suggested. One would refrain from murder, not becauseit violated some cosmic divine principle (which makes no sense giventhe recorded deeds of this god in his scriptures), but rather becauseof the negative personal consequences which would generally follow(such as being imprisoned for the remainder of one’s life, or being putto death). In a case of self-defense, there would be no moralambiguity for such an individual, for the situation determines theethics, which may be regarded as a modern concept in thedevelopment of ethics in European-Christian cultures.1:7 No god has a right to interfere in my affairs, and I have made itan imperative rule that everyone shall refrain from worshiping allgods.Comment: Here, the influence of the Semitic monotheistic worldviewis evident. This statement is an obvious reference to the first of theTen Commandments of Exodus, as well as the most central belief ofIslam, Shahadah, which begins: “There is no God but Allah . . .”.Here too, we can see the blurring of the line between divinities andangels, the two are sides to a single coin, the inner and outer heavenrespectively (see chapters one and two).1:8 All the books of those who are without are altered by them; andthey have declined from them, although they were written by theprophets and the apostles.Comment: This idea has been borrowed from Islam (see Qur’an2:101 for a virtually identical statement).1:9 That there are interpolations is seen in the fact that each sectendeavors to prove that the others are wrong and to destroy theirbooks.Comment: We can see here, again, the dominance of the worldview- i.e. rather than the obvious conclusion that the disagreementsbetween the various Middle Eastern sects indicated a lack of genuineknowledge, the softer conclusion of “tampering” is reached. Thereality of prophethood was simply unquestionable to the ancientAbrahamics.1:12 I teach and guide those who follow my instruction. If anyoneobey me and conform to my commandments he shall have joy,delight, and goodness.Comment: The above touches on many themes common to the
Middle Eastern religions: divine omniscience, temptation, covenant,directing world affairs, divine pedagogy, divine commandments,reward for good deeds.2:1 I requite the descendants of Adam, and reward them with variousrewards that I alone know.Comment: According to Yezidi tradition, they were the descendantsof Adam alone, rather than of Adam and Eve.2:2 Moreover, power and dominion over all that is on earth, boththat which is above and that which is beneath, are in my hand.2:3 I do not allow friendly association with other people, nor do Ideprive them that are my own and that obey me of anything that isgood for them.Comment: Here is a twofold theme derived from Judaism: the ideaof being a people separated from the rest of the world by a divinecovenant, and also that by honoring the covenant, mundane rewardswill be bestowed.2:4 I place my affairs in the hands of those whom I have tried andwho are in accord with my desires.Comment: This verse indicates an initiatory sequence of trial andacceptance/rejection. As such, we can see that the religion of theYezidis, though definitely Semitic/Abrahamic in character, also sharessome commonalities with esoteric systems such as Gnosticism andSufism. In fact, Sufism is probably the closest belief-analogue toYezidism, and a proper understanding of the former will cast thesystem of the latter in a more proper light.2:5 I appear in divers manners to those who are faithful and undermy command. I give and take away; I enrich and impoverish; I causeboth happiness and misery.Comment: Here we can discern two connected themes: diversity ofdivine communication, as well as the omni-providence of divinity.Whereas the first of these is rejected by the exoteric “revealedreligions”, who each believe the diversity of theological opinionsignifies the error of the “unbelievers”, the latter of these - theprovidential dual nature of divinity, is common to nearly alldeveloped theologies (for an understanding of this developeddual-theology, see chapter two of this volume), including the religionsof the Far East.2:6 I do all this in keeping with the characteristics of each epoch. Andnone has a right to interfere with my management of affairs.Comment: The first half of this verse exhibits a much more
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Postmodern SatanismJason King
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standalone interludes. There will b
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of value to the self, such as knowl
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oom with their hand down whileevery
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activity. Many who lack a depth of
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exactly what it is that answers to
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this having been said, it falls to
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ontology involved, which leads me t
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life being remembered. Reincarnatio
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The Tree of Life is a glyph represe
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ational. In other words, the very r
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“cutting through” (Tibetan: Tre
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So they will never cease nor underg
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But in reality it is unchanging lik
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The purpose of [the teaching on the
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So, extremely proud ones, who are p
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Then all the phenomena of perceptio
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With confidence (in the foregoing)
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So, things to be rejected, antidote
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“how to” textbooks concerning t
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sees it as permeating material real
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the best in mankind, and yet also t
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as the “naming species” whichco
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When chancing to examine thevarious
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understanding. Whereas the religion
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ehind virtually every large-scaleat
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mongering. And though it may appear
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prior to action, and acts only towa
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of the system being espoused.Q: Wha
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along the RHP and LHP respectively.
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layman’s terms, Relativity depend
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In all truth, this is a view which,
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added, this does not imply itssimpl
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particularity and very existence.DI
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Epilogue: The SatanistThe Satanist
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Appendix 1: Two Libers(Note: both o
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the sheep.8. Let those who follow t
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or nothing.Comment: Satan inspires
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29. Cursed be those who deny my rea
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12. Be not mistaken, for though I c
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this earth once more, these Gates w
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Appendix 2: The Postmodern Pentagra