Satanismo

Adams — The Game of Saturn (2017)

Asprem — Arguing with Angels (2012)

Asprem y Granholm (eds.) — Contemporary Esotericism (2013)

Blavatsky — Essential Works (siete obras reunidas, 1877–1892)

Bullard — The Myth and Mystery of UFOs (2010)

Clark — Thinking with Demons (1997)

Clavicula Salomonis (Clave Mayor del Rey Salomón)

Davies — Grimoires (2009)

Agrippa — De occulta philosophia

Drury y Skinner — The Search for Abraxas (1972)

Dubois — Fulcanelli and the Alchemical Revival (2006)

DuQuette y Shoemaker (eds.) — Llewellyn's Complete Book of Ceremonial Magick (2020)

Gardner — The Meaning of Witchcraft (1959)

Bogdan y Snoek (eds.) — Handbook of Freemasonry (2014)

Hanegraaff (ed.) — Dictionary of Gnosis & Western Esotericism

Hornung — The Secret Lore of Egypt (2001)

Hutton — The Triumph of the Moon (2.ª ed., 2019)

Jonas — The Gnostic Religion (2001, 3.ª ed.)

Kraig — Modern Magick (tercera edición, 2010)

Laycock — The Complete Enochian Dictionary (1994; 3.ª ed. 2023)

Skinner & Rankine (eds.) — The Veritable Key of Solomon

Rogers — Halloween: From Pagan Ritual to Party Night (2002)

Valiente — The Rebirth of Witchcraft (1989)

Waite — The Book of Ceremonial Magic (1913)

«In this article, I will investigate how Anton Szandor LaVey (1930–97), who founded the Church of Satan in 1966, constructed a Satanic tradition in his texts, and to what use he put it» — lo que Per Faxneld se propone en el capítulo 4, con la fecha de fundación de la Church of Satan.

«Satanic tradition, rather than Satanist tradition, is the more common emic term, which I shall also use here» — la decisión terminológica que Faxneld declara en nota, y su razón émica.

«LaVey discarded much of the old esoteric and Satanic material as useless and outdated, but he still emerges as dependent on it to a fairly large extent» — la tensión de partida que Faxneld describe en LaVey.

«If we understand the question as pertaining to how long there has been an unbroken explicitly Satanic tradition, in the sense of a group of people adhering to a teaching of that type, the answer is quite simple: an enduring tradition of Satanism was initiated in 1966, when Anton LaVey founded the Church of Satan» — la respuesta que Faxneld da a la pregunta por la antigüedad del satanismo, con la condición que la sostiene.

«In this section of the article I will use a fairly broad definition of Satanism, where the term designates any more systematic and sustained celebration of Satan, as a symbolical or actually existing figure» — la definición de satanismo con que trabaja en ese tramo.

«Even if no one prior to 1966 inaugurated a tradition that remains in existence to this day, there were people who nourished an intense sympathy for the Devil long before LaVey» — el límite que Faxneld pone de inmediato a su propia respuesta.

«One exception is the Polish Decadent author Stanislaw Przybyszewski (1868–1927), who both openly referred to himself as a Satanist and developed a Satanic Weltanschauung through a series of works in different genres (novels, short stories, essays in history, art criticism). He could be said to be the first “proper” Satanist, as his literary exploration of such sympathies also resulted in a specific and lasting view of the world with Satan as its root metaphor» — a quién adjudica Faxneld el primer satanismo propiamente dicho, y por qué.

«The lack of evidence satisfying a scholar has not hindered some Satanists from making claims about very deep, but secret, historical roots for their lineages» — y lo que ese hueco documental no impide, según Faxneld.

«LaVey, as we shall see, instead chose to construct tradition in a rather more inclusive and generous manner where actual continuity, or even Satanic sympathies in the supposed predecessors, are deemed to be of less importance» — en qué se aparta LaVey de esos reclamos de continuidad, según Faxneld.

«To some extent, LaVey uses references to historical Satanism to strengthen his legitimacy. More importantly, however, he utilizes (consciously constructed) tradition as a tool in the same way demons or inverted pentagrams are used» — el desplazamiento de función que Faxneld describe: la tradición como herramienta, igual que el pentagrama invertido.

«This book was written because, with very few exceptions, every tract and paper, every ‘secret’ grimoire, all the ‘great works’ on the subject of magic, are nothing but sanctimonious fraud» — la diatriba con que abre The Satanic Bible, citada por Faxneld.

«Ordo Templi Orientis, LaVey states in The Satanic Bible, were “practicing some of the principles set forth in this volume» — lo que LaVey adjudica a la Ordo Templi Orientis, en cita de Faxneld.

«The main symbol of the Church of Satan, the Sigil of Baphomet, was according to LaVey “used by the Knights Templar to represent Satan» — el origen que LaVey da al Sigilo de Bafomet, según Faxneld.

«Clearly, tradition is not unimportant to this writer, even if he may often be cheerfully disrespectful towards it» — el balance de Faxneld sobre el peso de la tradición en LaVey.

«There had always been a Satanic underground, centuries old, but there had never been an organized Satanic religion, practicing openly» — la fórmula de Blanche Barton que Faxneld cita: un submundo antiguo, pero ninguna religión organizada.

«There is a tension in LaVey’s texts between wanting to be the founder of the first real Satanic society, and referring to (often prestigious, like Franklin) historical figures and groups as predecessors» — la tensión que Faxneld sostiene que recorre los textos de LaVey.

«only person in recorded history to codify Satanism into an applicable religion is Anton Szandor LaVey» — el aforismo de LaVey que Faxneld cita del final de Satan Speaks!.

«If the Church of Satan was according to its own historical narrative the first Satanic organization of note (and most scholars would agree), Anton LaVey certainly never tried to lay claim to being the first Satanist» — la distinción que Faxneld mantiene: primera organización, no primer satanista.

«Most of these were decidedly not Satanists in the sense that they used Satanic symbolism, but can still be labelled thus if one employs the rather inclusive criteria suggested by LaVey under the heading de facto Satanists» — por qué esos precursores de Barton solo cuentan bajo el criterio laveyano.

«sometimes historical, sometimes contemporary”, who he “would identify as de facto Satanists, even though they might not have called themselves that because of the times they lived in. But by their actions, their writings, their attitudes, you can see that they were Satanists through and through» — la definición de satanista de facto que LaVey da en entrevista con Barton, citada por Faxneld.

«The pseudo-Satanist has always managed to appear throughout modern history, with his black masses of varying degrees of blasphemy; but the real Satanist is not quite so easily recognized as such» — la distinción de LaVey entre pseudosatanista y satanista real, citada por Faxneld.

«The real Satanists are simply the most successful individuals in any given time, and not the people who celebrate Satan» — cómo queda definido el satanista real, según Faxneld.

«Since Satan to LaVey is a thing of fairy tale, a pure construct and useful symbolic tool, it would be absurd to make him the focal point in the same way God is for a Jew. Celebrating Satan is thus not necessary in order to be a (de facto) Satanist» — la razón que Faxneld da para que celebrar a Satán no sea necesario en ese esquema.

«Satanism, he says, has its roots in figures that “are all Satanic, always have been, but just might not have been labeled that yet. There has always been a genetic strain of Satanists, but it’s just now getting to the point where we can stand up to identify ourselves and our forebears» — la cepa genética de satanistas que LaVey postula, en cita de Faxneld.

«can be viewed as a form of Satanist perennialism: there is a worldview which has always existed, in all cultures and times, but has not been known under a single name» — cómo lee Faxneld ese esquema: un perennialismo satánico.

«According to LaVey, the Templars encountered the Yezidi during their journeys and as a result later developed “one of the most significant rites of Satanism» — la conexión histórica que LaVey postula entre templarios y yezidíes, según Faxneld.

«That the Templars were Satanists – in the sense that they revered Satan – is decidedly emic historiography, as scholarly experts on them agree they were certainly nothing of the sort» — la objeción que Faxneld pone en nota a esa conexión, adjudicándola a la historiografía émica.

«The Satanic “tradition”, ritual texts, even Satan himself, are all fiction to LaVey. They are consciously constructed by him to be used with certain purposes, not as something to believe in the same way a Mormon clings to the veracity of Joseph Smith’s texts or a devout Pentecostal views God» — el estatuto que Faxneld le da a todo el material: ficción consciente, no objeto de fe.

«We are not limited to one deity, but encompass all the expressions of the accuser or the one who advocates free thought and rational alternatives by whatever name he is called in a particular time and land. It so happens that we are living in a culture that is predominantly Judeo-Christian, so we emphasize Satan» — por qué Satán y no otra figura, según LaVey en cita de Faxneld.

«Literary tradition seems to serve a more conventional legitimating function than esoteric tradition. The Church of Satan obviously enjoys the cultural capital and historical legitimacy Satanism gains from old literary panegyrics to Lucifer» — la distinción que Faxneld introduce entre tradición literaria y tradición esotérica en LaVey.

«Even if Carducci would not have used the term Satanist about himself, he all the same, “Merciless” proudly proclaims, belongs “firmly within the Satanic tradition» — y la conclusión que Merciless saca, recogida por Faxneld.

«The fact that LaVey also provides rituals based directly on Lovecraft’s fiction should be enough for anyone to see that he does not make a clear distinction between evocative fiction and actual historical tradition» — y lo que ese hecho muestra, según Faxneld.

«LaVey’s often breezy attitude towards tradition prompted many of his later competitors in the Satanic milieu to contrast themselves with him by making stronger appeals to tradition» — la reacción que ese estilo provocó en el medio satánico, según Faxneld.

«Hence, Anton LaVey should not be considered a counterfeiter of tradition, but a person quite openly playing with the psychological effects of tradition, and inviting others to take part in this game» — la tesis con que Faxneld cierra el capítulo 4.

«In one of his more bombastic essays, first published in 1970, LaVey writes of forebears who were “tortured as agents of Satan”, and pours scorn on those dabblers in the occult today who refuse to accept the label of Satanist» — el reproche de LaVey a los ocultistas que rehúyen la etiqueta de satanista, citado por Faxneld.

«Broadly speaking, there are two main discourses on the satanic today, both of which can be located online» — la partición de partida del capítulo, según Petersen.

«On the one hand, we have the various cultural narratives on Satan and Satanism, which form part of the “occultural” landscape of Western societies and are recycled in popular culture by moral entrepreneurs such as media commentators, conspiracy bloggers and cult watch groups, and occasionally by adolescents and provocateurs» — el primer discurso, con los actores que lo reciclan.

«On the other hand, there are the satanic discourses among selfdeclared Satanists within a “satanic milieu”, appropriating the figure of Satan into identity work» — y el segundo, que es el objeto del capítulo.

«Rising out of the cultic milieu of 1960s California, Anton LaVey established the Church of Satan in 1966. In the “golden age” from 1966 to 1972, the High Priest and his church enjoyed a strong media presence, fully in tune with the general upsurge of interest in the occult and witchcraft, which stimulated the condensation of an autonomous satanic milieu out of the heterodox discourses at the time» — cómo se condensa el medio satánico, según Petersen, y en qué años.

«As the Internet opened the floodgates in the 1990s, the quantity and visibility of material produced and distributed by alternatives to the Church of Satan underwent a drastic surge, transforming the satanic milieu itself into a more polyvocal entity through feedback loops» — el efecto de Internet sobre ese medio, según Petersen.

«First of all, clashes over the definition of Satanism itself have produced numerous small networks, communities, and organizations, first through email discussion groups and Usenet (e.g. alt.satanism), and later through community groups (such as Yahoo and Google) and social network sites (especially Myspace and Facebook» — la primera consecuencia que Petersen documenta: la proliferación de redes por disputa de definición.

«Second, even though LaVey’s Satanic Bible (1969) has stayed atop the status pile, it now has serious competition from Internet-based material and material promoted through the Web» — la segunda: el libro de LaVey conserva el primer lugar pero ya compite.

«The uneasy connections between these examples point to the difficulty of establishing the boundaries of the satanic milieu and satanic discourse from both an insider and outsider perspective» — el problema de delimitación que Petersen declara.

«In contrast, the Church of Satan’s disdain towards devil worshippers, neopagans and occultists is widely documented, even though LaVey frequently borrowed from them all» — la contradicción que Petersen consigna en la Church of Satan, sin armonizarla.

«More specifically, what Nevill Drury has dubbed the “cthonian” orientation towards the carnal, the transgressive, and the subconscious, as well as the choice of darker gods such as Satan, Set and Kali, makes associations between “satanic” and “Left-Hand Path” groups especially salient and solid boundaries between their respective discourse and practices particularly difficult to trace» — la orientación ctónica de Nevill Drury que Petersen usa para explicar esa cercanía.

«In an attempt to manage this complexity, we can approach modern Satanism as related to esoteric discourse in general through two complementary strategies of appropriation, namely “secularizing” the esoteric and “esotericizing” the secular» — las dos estrategias de apropiación con que Petersen ordena el asunto.

«By combining concrete “boundary-work” with strategies of legitimation in the satanic milieu, we can see how particular understandings of Satanism are actively built by engaging with a wide variety of cultural material, simultaneously constructing a positive self-religion and distancing oneself from other, competing articulations» — qué permite ver esa combinación, según Petersen.

«In contrast to the systematic discourse of these two types, reactive Satanism(s) are appropriating cultural narratives and stereotypes of Satanism as a strategy of resistance-through-inversion, making it a category on the border between the satanic milieu and generalized rebellion» — y el tercer tipo, reactivo, que queda en el borde.

«Hence rationalist Satanism(s) in the tradition of LaVey (including groups outside the church but sympathetic» — el primero de los tipos de Petersen; la frase sigue tras el corte de tramo del troceo.

«Thus I do not reject the basic understanding of modern Satanism as a cohesive current, but I do claim that this cohesion is of a second order far less communitarian and far more fuzzy than implied in terms like “community” and “movement” in the singular» — y lo que no niega al hacerlo.

«The early “frontier” of deterritorialized online Satanism has been both strengthened and weakened by the gradual reterritorialization of Satanisms online in the past decade, limiting heterodoxy and constructing boundaries to establish a semblance of dominance» — el efecto doble de la reterritorialización en línea, según Petersen.

«Echoing a tradition from nineteenth-century occultism’s discouragement against leaving one’s will in the hand of others (e.g. mesmerists), he said that a Satanist “should not allow himself to be programmed by others» — la razón por la que LaVey aborrecía el conformismo, según Dyrendal.

«He abhorred “the masses”, and presented conspiracy theory as mythmaking for the masses. As myths they are necessary, “for they are essential to man’s emotional needs» — la posición declarada de LaVey sobre las teorías conspirativas, en cita de Dyrendal.

«This sorry state of affairs is the result of manipulation by priestcraft, a conspiracy by the Christian cabal: “The religionists have kept their followers in line by suppressing their egos» — y la fórmula con que LaVey la resume, según Dyrendal.

«It is that as well, but in a secularized version of esoteric discourse, the secular text was itself “Magus” LaVey’s most powerful form of magic» — cómo lee Dyrendal el texto de LaVey: el texto secular como su magia más potente.

«In constructing a “true” lineage of Satanism LaVey mirrors and reinvents conspiracy culture’s lore: the powerful truly are Satanists» — cómo invierte LaVey el motivo conspirativo, según Dyrendal.

«Subliminal messages and other hidden control measures attempt to deprive everyone of that “wondrous, unique experience”44 life should be. Satanists should use their insight and “materialist magic” to make their own subliminals instead, thus avoiding unwanted influences» — y la respuesta que LaVey propone, según Dyrendal.

«LaVey plays with the contents as well as the form of conspiracy theory, at times communicating a tongue-in-cheek attitude towards belief, mocking what he deems excesses» — y cómo se manifiesta ese registro, según Dyrendal.

«They may at times be called “satanic” or alleged to be Satanists, but he attributes no supernatural abilities to them» — y el límite que le reconoce.

«It continues however to look in more detail at what may be treated as the symbolical end of the Golden Dawn era, namely, the emergence of modern Satanism from the occultural counterculture of 1960s California.» — el corte simbólico que propone: la aparición del satanismo moderno en la contracultura californiana de los sesenta como fin de la era de la Golden Dawn.

«Furthermore, it became an arena for the struggle between two ideational positions within modern Satanism, to wit, the largely “rationalistic” and secularizing position of LaVey, and the more esoteric, reenchanted variety of Michael Aquino and the Temple of Set.» — las dos posiciones que el material enoquiano acaba separando dentro del satanismo, según Asprem: la racionalista de LaVey y la reencantada de Aquino y el Temple of Set.

«To the degree that a disenchantment of magic really has taken place, it is, in my opinion, LaVey who represents it in its fullest form.» — la conclusión de Asprem, marcada como opinión.

«Chapter 7 will discuss the emergence of modern Satanism, represented by LaVey and Aquino, and the role of Enochiana in the middle of modern Satanism’s fi rst schism.» — el capítulo satánico según esta numeración.

«Enochiana did not only play a central part in polemics with external groups and spokespersons—the “esoteric Others” of Satanism—but it also featured centrally in the foremost doctrinal split within early Satanism, namely between Anton LaVey’s Church of Satan and Michael Aquino’s splinter group, the Temple of Set.» — el doble papel del material enoquiano en el satanismo temprano: frontera hacia afuera y línea de fractura hacia adentro.

«This schism, as we will see, had organizational reasons as well as doctrinal ones. In place of the rationalistic outlook of LaVey, Aquino came to develop an increasingly more esoteric worldview—a feature that is readily apparent in his interpretation and use of the Enochian system as well.» — las dos causas del cisma y la diferencia de fondo entre LaVey y Aquino.

«when Anton Szandor LaVey (born Howard Stanton Levey; 1930–1997) published the Satanic Bible at the close of 1969, the Enochian calls, taken from the version published by Crowley in The Equinox, occupied its closing section.» — el hecho que abre el capítulo satánico, y de qué versión salen las llamadas; el tramo empieza ahí porque la frase arranca en la cláusula anterior.

«In LaVey’s satanic version of the Enochian calls, every reference to “God” or “Heaven” in the English translations had been substituted for the suitable infernal counterparts, “Satan” and “Hell.”» — en qué consiste exactamente la satanización de las llamadas.

«On the one hand, modern Satanism, with all “Left-Hand Path” splinter groups, is clearly indebted to ideas fl ourishing in nineteenth- and early-twentieth-century occultism. The emphasis on ritual magic ultimately follows in the current from Lévi, the Golden Dawn, and Crowley. However, it is an infl uence that has partially sparked a need for differentiation and opposition to its source.» — la deuda del satanismo con el ocultismo, y la necesidad de diferenciarse que esa misma deuda produce.

«On a broad scale the whole phenomenon of modern Satanism should be viewed as a part of the “secularization of esotericism,”40 and the emergence of “occulture,”41 as discussed in chapter 4. In this sense it has become commonplace to view modern Satanism as a “Self-religion,” the “dark cousin” of modern spiritualities such as New Age religion and the Human Potential Movement.» — el marco general en que Asprem inscribe el satanismo moderno.

«These two categories roughly coincide with the two major organizations, with LaVey’s Church of Satan representing “rational Satanism” while Aquino’s Temple of Set embody a more “esoteric” approach.» — cómo se reparten las dos categorías entre las dos organizaciones.

«The fi rst category is to be viewed as the more secularized and rationalistic variety, viewing Satan largely as symbolic of the self and of egoistical, carnal virtues, that is, as a symbol of mundane things.» — la definición del satanismo racional.

«Esoteric Satanism, on the other hand, tends to fi t better with other currents in the history of Western esotericism, seeing Satan as a metaphysical entity or force, present in nature, humanity, or the intellect.» — la definición del satanismo esotérico.

«Anton LaVey founded the Church of Satan in California in 1966 more or less by accident.» — la fundación de la Iglesia de Satán, y el modo en que Asprem la califica.

«Contrary to what we saw in the Golden Dawn groups, LaVey did not see the language of the calls as really “angelic,” or indeed as having anything to do with any metaphysical concept of “angels.”» — la ruptura con la lectura de la orden.

«Rather, the Enochian language was to be employed in satanic rituals for perceived psychological benefi ts; it was thought to be a particularly evocative language.» — la función que le queda a la lengua en el sistema de LaVey.

«By early 1975 the Church’s structure faced disintegration and a series of schismatic Satanist groups emerged from the institutional chaos.» — el resultado inmediato.

«Similar in a way to what happened upon the breakup of the Golden Dawn, this led to several new takes on Satanism and its various doctrines and practices.» — el paralelo que Asprem traza con la ruptura de la Golden Dawn.

«Michael Aquino was one of those who saw LaVey and the original CoS as “authentic” in a more than conventional way.» — la posición de Aquino sobre la iglesia de la que se separa.

«It was a series of experiments with this system that led to the writing of The Book of Coming Forth by Night, the foundation document of the ToS, which itself contains certain references to Enochian and Aquino’s own take on it.» — el enlace directo entre los experimentos enoquianos y el documento fundacional del Temple of Set.

«In these verses, Set has already conquered the role Satan possessed in LaVey’s keys. He also speaks in a much more exalted, veiled, or mystical language than any text LaVey would have approved of.» — la doble sustitución que Asprem señala: cambia el dios y cambia el registro.

«This book would be for Aquino what Liber Legis had been for Crowley. Its message can mainly be summed up as a call for Aquino to take up his position as prophet of the new Aeon of Set, and usher in it through the foundation of a new Temple, with new rituals and holy names.103 In effect, this book is a statement that polemically defends Aquino’s newly found esoteric authority against his two most important infl uences: Aleister Crowley and Anton LaVey.» — la función del libro: fundar un templo y a la vez deslindarse de sus dos maestros.

«With Aquino’s esoteric turn of the satanic discourse, which may perhaps more accurately be seen as a move away from Satanism per se to a broader “Left-Hand Path,” the interpretation differs in important respects.» — el contraste con Aquino, con la corrección de nombre incluida.

«Rather than merely being utilized as psychological instruments in the frame of LaVeyian “intellectual decompression chambers,” the calls seem to be understood as possessing an esoteric power of their own.» — qué son las llamadas para Aquino.

«I t is not entirely without justification to say that the advent of modern Satanism put an end to the Golden Dawn era.» — la tesis con que abre el capítulo del giro purista; la capitular *I* queda suelta en la capa de texto.

«In a way, it was with Satanism that occultism entered the postmodern age.» — la fórmula con que Asprem lo resume.

«Modern Satanism has started to receive more attention from scholars in later years, with the fi rst international academic conference dedicated to the topic being held in Trondheim, Norway, in the fall of 2009.» — el estado del campo académico sobre satanismo cuando Asprem escribe, con fecha y lugar del primer congreso.

«It has been suggested, notably by Kennet Granholm, that referring to the Temple of Set as “Satanic” is misleading. The fi gure and symbolism of Satan is largely changed for other expressions (e.g., Set), and it would be more accurate to refer to the position by the more generic “Left-Hand Path.”» — la objeción de Granholm al nombre, recogida sin adoptarla del todo.

«According to this definition, therefore, early modern > witchcraft cannot be defined as Satanism: whatever it was, it was not an organized form of Devil worship.» — la consecuencia de la definición, y es un deslinde: según esa definición la brujería moderna temprana no puede definirse como satanismo, porque fuera lo que fuera no era una forma organizada de culto al Diablo

«The Satanists of the 1880s were not invented by Huysmans; they already existed, although they had admittedly only a few members in two or three small cults operating in France and Belgium.» — ni invención ni movimiento: los satanistas de la década de 1880 no fueron inventados por Huysmans y ya existían, aunque tuvieran reconocidamente solo unos pocos miembros en dos o tres cultos pequeños que operaban en Francia y Bélgica

«In 1897, Taxil confessed at a conference in Paris that there was neither a Palladism, nor a worldwide Satanic conspiracy at all; his own conversion to Catholicism had also been a hoax which he had conceived in order to convince the world just how gullible the anti-Masonic Catholics of his time actually were.» — el fraude confesado por su autor y su motivo declarado: en 1897 Taxil confesó en una conferencia en París que no había ni paladismo ni conspiración satánica mundial alguna, y que su propia conversión al catolicismo había sido también un engaño concebido para convencer al mundo de cuán crédulos eran los católicos antimasónicos de su tiempo

«In the 18th century, the Hell Fire Clubs and the Society of St. Francis, created by British politician and dilettante Sir Francis Dashwood (1708-1781), were in turn SATANISM accused of being Satanist organizations, although they were rather anticlerical and libertine clubs, not particularly interested in Devil worship.» — el `satanism` de en medio es el encabezado corrido; si se ficha, cortar en were in turn

«Although complete statistical data is lacking, it is possible that as many as two thousand cases of Satanic ritual abuse of children were investigated in the decade 1983-1992.» — la cifra se da con su reserva delante: faltan datos estadísticos completos, firmada por Massimo Introvigne

«Gradually, sociologists and other academics emerged as the most vocal critics of the theory of a Satanic conspiracy and did much to ridicule the stories of survivors.» — sociólogos y académicos como los críticos más audibles de la teoría de la conspiración satánica, firmada por Massimo Introvigne

«It is also important not to confuse the debate on the Satanic ritual abuse of children with discussions of adolescent Satanism.» — deslinde expreso entre el debate sobre el abuso ritual infantil y el satanismo adolescente, firmada por Massimo Introvigne

«There is little doubt that there are gangs of teenagers performing some sort of home-made Satanic ritual mix (copied from comics, books or movies) and drug parties.» — lo que sí da por poco dudoso: pandillas adolescentes con mezclas rituales caseras copiadas de cómics y películas, firmada por Massimo Introvigne

«What is clear is that teenage Satanism is not connected with any international conspiracy» — lo único claro: el satanismo adolescente no está conectado con conspiración internacional alguna, firmada por Massimo Introvigne

«by the Temple of Set, what remains of the Church of Satan after LaVey’s death in 1997» — el censo de los grupos que quedan tras la muerte de LaVey en 1997, firmada por Massimo Introvigne

«Summing up, from the Court of Louis XIV right through contemporary California, the pendulum has periodically swung between Satanism and anti-Satanism.» — la tesis de la entrada, en forma de péndulo: de la corte de Luis XIV a la California contemporánea, firmada por Massimo Introvigne

«Small Satanic cults have existed from time to time and have produced (since Satanism is, by definition, intolerable) gross overreactions in the form of Satanism scares.» — y su corolario: los cultos satánicos pequeños han producido sobrerreacciones desmedidas, firmada por Massimo Introvigne

«he was not (although he has certainly influenced contemporary Satanist movements).» — Pasi niega que Crowley fuera satanista salvo bajo definiciones teológicas, y a la vez concede la influencia sobre el satanismo contemporáneo.

«From a symbolical point of view, Satan plays no significant role in Crowley’s ideas.» — el argumento de Pasi contra la etiqueta satanista es de contenido simbólico: la figura de Satán apenas aparece en el sistema.

«Despite the prominence of anti-Christian elements, his system can hardly be considered as a mere reversal of Christianity, as the classic definition of Satanism would require.» — Pasi concede lo anticristiano y aun así rechaza la etiqueta, porque la definición clásica de satanismo exige una inversión que aquí no se cumple.

«The same can be said of the most prominent authors of contemporary Satanism, Anton Szandor LaVey (1930-1997) and Michael Aquino (b. 1946).» — la misma entrada que niega el satanismo de Crowley consigna aquí su influencia sobre los autores satanistas contemporáneos.

«A further important development in the reception of Enochian magic is found in Anton Szandor LaVey’s Church of Satan, developed in California in the 1960s;» — Szőnyi extiende la cadena de recepción hasta la Iglesia de Satán californiana.

«Huysmans regarded him as reliable, however, and echoes of Boullan’s worldview are evident in Huysmans’s best-selling novel La-bas, a vivid portrait of French-speaking Satanism published in 1891.» — Massimo Introvigne, en la entrada *Huysmans*, consigna que el novelista tuvo a Boullan por fiable y que los ecos de su visión del mundo son evidentes en *Là-bas*, retrato vívido del satanismo francófono publicado en 1891.

«Paradoxically, this section of La-bas (a novel intended to expose Satanism as evil) would be read as an how-to manual by later Satanists.» — y con la paradoja que Introvigne subraya: esa sección de una novela pensada para denunciar el satanismo como algo malo se leería como manual práctico entre los satanistas posteriores.

«Be that as it may, the scarcity of sources about both roth century Satanism in continental Europe and the Boullan movement makes Huysmans’ novels and correspondence important references on these topics, although he was clearly writing as a novelist rather than as an historian.» — sea como fuere, la escasez de fuentes sobre el satanismo del siglo XIX en la Europa continental y sobre el movimiento de Boullan hace de las novelas y la correspondencia de Huysmans referencias importantes sobre esos temas, aunque escribiera claramente como novelista y no como historiador; el troceo imprime el ordinal como *roth*.

«In order to be a Satanist, it is necessary to believe—literally or symbolically—in Satan, and Crowley did not.» — acota por qué eso no lo hace satanista: para serlo hace falta creer, literal o simbólicamente, en Satán, y Crowley no creía.

«The latter left no room for doubt on his part that those tried were not pagans, though Ewen took the confessions recorded in them far too literally and suggested that the people who made them represented a genuine Satanist cult.» — y a Ewen, cuyas actas no dejaban lugar a duda de que los procesados no eran paganos, aunque él leyera las confesiones demasiado al pie de la letra.

«To him, however, the witch religion was not paganism but Satanism, a parody and perversion of Christianity dedicated to evil as Christians were to good.» — con la diferencia que lo separa de ella: para Summers esa religión no era paganismo sino satanismo, parodia y perversión del cristianismo consagrada al mal.

«by suggesting that the witches accused in the early modern trials had been Satanists, and added a theory that they had accomplished their evil deeds by projecting their bodies onto the astral plane.» — y la teoría añadida de que aquellas brujas cumplían sus fechorías proyectando sus cuerpos al plano astral.

«During the 1890s the country was swept by assertions, given very prominent publicity, that Satanists were at work there, and growing rapidly in power and numbers.» — documenta el pánico francés de la década de 1890, con afirmaciones muy publicitadas de que los satanistas trabajaban ahí y crecían en poder y número.

«Upon investigation, the tales turned out to be baseless, and the key witness a self-promoting prankster; but their exposure was not made apparent to all of those who had read the original allegations; and the concept of the Black Mass entered the modern consciousness— both in France and far outside it—as the most striking single image of Satanism at work.» — Hutton consigna el desenlace del pánico francés y su resto: los relatos resultaron infundados y el testigo clave un bromista, pero el desmentido no llegó a todos los que leyeron las acusaciones.

«It linked Margaret Murray’s witch religion, cunning craft, Satanism, and tribal animist beliefs under the labels of ‘witchcraft’ and ‘the Black Art’, to declare that ‘more than half of the people on earth today were dominated by the evil ‘Power’ which lay behind these phenomena.» — y lo que ese libro amalgamaba bajo una sola etiqueta, la religión de brujas de Murray, el oficio popular, el satanismo y las creencias animistas tribales.

«It remains an open question whether Fabian’s amazing distortion of it was produced by an actual group of London Satanists, by the prurient imagination of an unknown informant, or by his own.» — deja abierta expresamente la pregunta por su fuente, si la distorsión del rito de Abramelin la produjo un grupo real, un informante desconocido o él mismo.

«It declared that the former’s joyous Old Religion had been abandoned by ‘decent’ people during the sixteenth century as Europe became more thoroughly Christianized, and left to society’s baser elements, which perverted it into Satanism and so justified its suppression and the execution of its adherents.» — resume la doctrina histórica que esos libros difundían, una Vieja Religión gozosa abandonada por la gente decente en el XVI y pervertida en satanismo por los elementos más bajos.

«Wheatley’s portrait of Satanism was of a highly organized international conspiracy to subvert the Western world, in alliance with Communism, modern music and art, and ‘progressive’ education.» — describe su retrato del satanismo como conspiración internacional altamente organizada, aliada al comunismo, la música y el arte modernos y la educación progresista.

«Wheatley also, however, incorporated into it the degree system of the Golden Dawn, as laid out for him in Crowley’s book, and associated Satanism with witches in general, tribal animist religions, cunning craft, and ancient paganism, as if they were all parts of the same spiritual system, dedicated to the Devil.» — y la amalgama que le añadía, con el sistema de grados de la Golden Dawn y las brujas, el animismo tribal, el oficio popular y el paganismo antiguo puestos como partes de un mismo sistema.

«One feature of Satanism which the scare-stories emphasized was the desecration of Christian images and monuments, and the series of articles by Hawkins in the summer of 1955 was followed directly by a series of attacks upon graveyard memorials, the most vulnerable kind of such monument.» — con la secuencia documentada, una serie de artículos seguida directamente por ataques a monumentos funerarios.

«None of those responsible for these acts was ever apprehended or confessed to them, and so it remains entirely unclear as to whether they were the work of groups of magicians working Satanic rituals (as the press commonly suggested), or of people having destructive nights of fun within a symbolic framework suggested by the press itself;» — declarando qué queda sin aclarar: nadie fue detenido ni confesó, así que no está claro si eran magos en ritual satánico o gente divirtiéndose en un marco simbólico sugerido por la prensa.

«Meanwhile, not a scrap of decisive evidence has emerged since to confirm the presence of actual working groups of Satanists in Britain during the first six decades of the twentieth century.» — con la búsqueda negativa que cierra el punto: no ha aparecido desde entonces ni un ápice de evidencia decisiva de grupos satanistas operando en Gran Bretaña en las seis primeras décadas del siglo XX.

«From the late 1980s onwards, as shall be discussed, academics in Britain and America have confronted claims of ritual abuse and sacrifice of children by networks of Satanists, and after careful investigation have concluded that there is no evidence that such networks exist, nor that such rites have taken place.» — aporta el paralelo metodológico del pánico satánico, donde tras investigación cuidadosa los académicos concluyeron que no hay evidencia de esas redes ni de esos ritos.

«Then, two years later, the paper changed its policy. Its journalists went out again to collect information on leading Wiccans, but this time in order to denounce them anew, as having links with Satanism and, above all, for luring young people into exploitative sexual practices.» — y el cambio de política dos años después, con los mismos periodistas saliendo a denunciar a los wiccanos por vínculos con el satanismo y por explotación sexual de jóvenes.

«He has always maintained his innocence, and Bill Ellis’s careful analysis of the case demonstrates that there is actually no evidence that real Satanists ever operated in Highgate, and that the damage there may all have been the result of adolescent misbehaviour.» — recoge el análisis cuidadoso de Bill Ellis sobre el caso de Highgate, que no halla evidencia de que satanistas reales operaran ahí y ve posible que todo fuera indisciplina adolescente.

«As no other research has been carried out to corroborate or refute his, it is likely that the question of whether they were repeating a fantasy or had undergone initiation into a real satanic cult will remain unanswered.» — con su abstención sobre el caso: al no haberse hecho otra investigación que lo corrobore o refute, la pregunta probablemente quedará sin respuesta.

«The result was a lengthy report which concluded that although a few child-abusers had incorporated an element of ritual into their practices, there was absolutely no evidence of the existence of an organized network of Satanists who made child-abuse a part of their religion.» — resume el informe oficial sobre el pánico satánico, que sin negar algún abusador con elementos rituales no halló absolutamente ninguna evidencia de una red organizada de satanistas.

«The other development was again an American initiative in origin, but this time of a very different kind to those before; a widespread public panic over alleged ritual abuse of children by Satanist networks (readily conflated with Pagans in the relevant literature), conceived and propagated by fundamentalist Christian organizations.» — con el origen que le adjudica a ese pánico, iniciativa estadounidense concebida y propagada por organizaciones cristianas fundamentalistas.

«Rather to his disappointment, I could not confirm the existence of any such Satanic sect, historically or in the present» — y aporta su propia respuesta a un periodista, que para su decepción no pudo confirmarle la existencia de secta satánica alguna, ni histórica ni presente.

«Summers provided a lurid two-page account of ‘this mysterious and menacing personage’ who apparently confessed to the Inquisition that he was ‘the Grand Master and preceptor of a band of Satanists, who with infernal malice were leagued to spread the pestilence by all means they could devise’.» — el relato de Summers sobre el personaje, con su propio adjetivo dentro

«Summers seems to have mixed up the two Moras, and then invented the diabolic element, for Mora was never questioned by the Milanese authorities about satanic worship or magical practices.» — la reconstrucción del error: Summers confundió a dos Mora y añadió el elemento diabólico

«In contrast, his Devil Worship in France (1896), an expose´ of supposed Satanists, was praised in the academic journal The American Anthropologist as an ‘invaluable’ work for serious students of occultism and mysticism.» — la recepción académica que consigna para el Devil Worship in France de Waite, de 1896, elogiado en The American Anthropologist como obra inestimable para el estudio serio del ocultismo

«His reading seems to have consisted mostly of populist works on witchcraft by the likes of W. B. Seabrook and Montague Summers, along with A. E. Waite’s books on magic.» — las lecturas con que LaVey se formó, obras populares sobre brujería de Seabrook y Montague Summers junto con los libros de magia de Waite

«Like many self-proclaimed masters of the occult before him, LaVey claimed gypsy ancestry—this time from a Transylvanian-born grandmother.» — y la ascendencia gitana que se adjudicó, esta vez por una abuela nacida en Transilvania, como tantos autoproclamados maestros del ocultismo antes que él

«Mayer, having seen some of the press reports about the Church of Satan contacted the LaVeys and suggested they write a ‘Satanic Bible’ to capitalize on the success of Levin’s novel and the film adaptation that came out a year later.» — el origen editorial de la Biblia satánica, propuesto por un editor que vio la prensa sobre la Iglesia de Satán y sugirió capitalizar el éxito de la novela de Levin y su película

«The only thing new about its philosophy was, LaVey stated frankly, ‘the formal organisation of a religion based on the universal traits of man’.» — y lo que el propio LaVey declaraba nuevo en ella, solo la organización formal de una religión basada en rasgos universales del hombre

«People have also been lured into buying it, expecting it to be something that it is not—an espousal of ritual satanic worship.» — el malentendido comercial que documenta en la Biblia satánica, comprada por gente que esperaba una defensa del culto ritual a Satanás

«Just as in early-twentieth-century Pennsylvania the press and local authorities saw the influence of the Sixth and Seventh Books of Moses behind every strange murder, so in the 1970s and 1980s media scares linked teenage suicides with the ownership of the Satanic Bible and listening to heavy metal music.» — que Davies pone en serie con lo ya visto, la Pensilvania de comienzos del XX viendo los Libros de Moisés detrás de cada crimen extraño

«It has been suggested that the Satanic Bible, with its list of infernal names and its invocations in a mystical language, indicate that the contents of the Sixth and Seventh Books of Moses influenced LaVey.» — recoge la hipótesis de que los Sexto y Séptimo Libros de Moisés influyeran en la Biblia satánica por sus nombres infernales e invocaciones

«There is a complete lack of occult signs, seals, and tables in the Satanic Bible; yet these were essential ingredients of the Moses Book.» — y la desarma con el contenido: en la Biblia satánica faltan por completo los signos, sellos y tablas que eran ingrediente esencial del libro de Moisés

«LaVey was openly dismissive of the whole genre.» — la posición del propio LaVey ante el género que se le atribuía, abiertamente despectiva

«Let me state right away that I personally maintain an attitude of thorough-going scepticism towards these things, and that even if they do exist I do not consider them to have any relation to the survival of the witch cult.» — se desmarca de los cultos satanistas que denuncia la prensa: escepticismo sobre su existencia y, si existieran, ninguna relación con el culto.

«I wish here that I could nail the silly lie that Aleister Crowley was a “Satanist.”» — la defensa de Crowley contra la etiqueta de satanista.

«It will be seen that these matters bear no relation or resemblance whatsoever to the popular conception of “Satanism” so beloved by the writers of sensational fiction.» — la conclusión de su defensa de Crowley.

«When evil spirits are evoked, they are commanded and constrained by the Holy Names of God to do the magician's will.» — la consecuencia de ese mecanismo, y el argumento con que niega que el grimorio sea satanista.

«One thing, however, I must emphasise. I know of no grimoire which enjoins the magician to hail Satan as God, or to worship the Powers of Evil.» — la afirmación con que separa la magia de los grimorios del satanismo.

«The Grimoires have been often described as books of Satanism, and consequently people who have never seen one have been led to believe that these books enjoin the worship of Satan; nothing could be further from the truth, as the most cursory examination of them will reveal.» — su afirmación sobre el contenido de los grimorios contra la etiqueta satanista.

«The only word I would disagree with is the word “satanic.”» — el único punto que la firmante rechaza de la descripción periodística.

«In spite of this, a number of them continued to believe in it, and most modern descriptions of “Satanism” are in fact based upon these fake “revelations.”» — la consecuencia que le atribuye: el satanismo moderno se apoya en un fraude confesado.

«On the other hand, the fear of witchcraft suggested to him the continuation of Satanic power unabated; ‘as it has been foretold that with the approach of the final advent of the Son of God Satan will be unloosed, so we can say with good reason that if ever he was unloosed it is now.’» — y el desmentido que el temor a la brujería le sugería: como se ha predicho que al acercarse el advenimiento final del Hijo de Dios Satanás será desatado, con razón puede decirse que si alguna vez estuvo desatado es ahora

«All were agreed that the task of combating popular misapprehensions about the origin and purpose of misfortune and about the powers of witches was far more important than simply driving home the dangers of Satanism pure and simple.» — con lo que todos daban por acordado: que combatir los malentendidos populares sobre el origen y el propósito de la desgracia y sobre los poderes de las brujas importaba mucho más que insistir en los peligros del satanismo a secas

«Thomas Pickering introduced the 1610 edition of Perkins’s Discourse by pointing out that the miracles associated with saints and their relics were ‘but meere Satanicall wonders’,» — con lo que Thomas Pickering señalaba al introducir la edición de 1610 del Discourse de Perkins: que los milagros asociados a los santos y sus reliquias no fueran sino meras maravillas satánicas

«Perkins himself said they were ‘Satanicall impostures’ wrought by sensory delusion,» — y lo que el propio Perkins decía de ellos: imposturas satánicas obradas por delusión sensorial

«Taxil’s accusation that Freemasonry was devoted to Satanism was nothing extra-ordinary—especially as it was backed by the authority of Pope Leo XIII’s Encyclical that had identified the lodges as “the Kingdom of Satan”» — van Pelt explica la credibilidad del fraude de Taxil por el respaldo pontificio previo.

«This hoax was the sequel to the unprecedented literary and commercial success of Joris Karl Huysmans’ best-selling novel La-Bas (Down There), which centered on a scholar’s obsession with Satanism in medieval and contemporary France and which contained a very graphic description of a Satanic mass (Huysmans» — van Pelt sitúa el fraude de Taxil como derivado comercial de una novela de éxito.

«This city was “the Rome of the Luciferians” and the seat of the Pope of Satanism which Bataille identified as the Freemason Albert Pike» — van Pelt consigna la identificación de Albert Pike como papa del satanismo, que es invención de Taxil.

«Most Evangelical counter-cult movements do regard Freemasonry as a ‘cult’, and more often than not connect the lodges with occultism if not Satanism.» — y Introvigne consigna que en ese segundo movimiento la masonería sí es blanco.

«The Christian evangelists, in contrast, have denounced its “satanism” and its glorification of evil. Some have even claimed that Halloween is “one of the four black sabbaths when witches meet to worship the devil.» — según Rogers, los evangélicos denuncian el satanismo de la fiesta y algunos la cuentan entre los cuatro sabbats negros en que las brujas adoran al diablo

«Although a few pre-Christian religions depicted a dualistic struggle between the God of Light and the God of Darkness, Satanism is essentially a Christian creation, a travesty of Christian forms centered on the fallen rebel angel, Lucifer.» — su razón: el satanismo es creación cristiana, remedo de formas cristianas centrado en el ángel rebelde

«Certainly, Satanism was incompatible with the polytheism of the ancient Celts. Indeed, the belief in satanic cults blossomed only in the late ‘medieval era when it formed part of the persecutory discourse against heretics and witches—long after the demise of Samhain.» — y el satanismo era incompatible con el politeísmo celta: la creencia en cultos satánicos florece en el discurso persecutorio bajomedieval contra herejes y brujas, mucho después de Samhain

«No one thought the Jaycees were doing the public a disservice in putting on this grisly performance, save conceivably the followers of the Christian fundamentalist Right, who deplore the mobilization of motifs that encourage Satanism and the glorification of evil.» — y quién objetaba: nadie tenía aquello por un daño al público, salvo acaso la derecha cristiana fundamentalista, que deplora los motivos que animan el satanismo y la glorificación del mal

«In actuality there are two major types of Satanism. One type is what I call “religious Satanists.” They view what they’re doing as a religion.» — la partición que Kraig propone para el asunto, declarada como suya.

«The thread that runs through most of these religious Satanists’ beliefs is a type of Nietzscheism or Ayn Rand Objectivism where the individual, being superior to others around him or her, is not bound by conventional ideas of right and wrong.» — el hilo doctrinal que Kraig adjudica a ese primer tipo.

«Because there is so much negativity associated with Satanism, deserved or not, I suggest that people simply avoid it.» — el consejo de Kraig, dado por razones de conveniencia y no de doctrina; antes consigna que la mayoría de esos grupos son gente que cumple la ley.

«There is another type of Satanism, what I call “Self-Styled Satanism,” which is a different story. Such Satanic groups usually are small in membership (often only being one or two people), don’t advertise and have a leader or leaders who are highly charismatic. They attract people who tend to have low self-esteem and are usually highly manipulatable. Why? Because the leaders don’t want a strong personality that can stand up to them.» — el segundo tipo de la partición de Kraig, y el que sí le parece peligroso; la doctrina, dice, sale de películas baratas y novelas malas.

«Over the past few decades, there was a growing, then waning, belief in the notion of families of Satanists, existing for generations, who have committed horrible crimes. The only problem with this is that there has never been any evidence that such groups exist.» — Kraig niega la existencia de las familias satánicas generacionales por falta de evidencia y consigna que los relatos se sostienen aunque se hayan mostrado fabricados.

«The greatest victory of Satan was gained on that day when he succeeded in making himself denied» — es Ventura de Raulica citado, y es la frase que la obra quiere exhibir: la mayor victoria de Satán fue lograr que lo negaran.

«To demonstrate the existence of Satan, is to reestablish one of the fundamental dogmas of the Church, which serve as a basis for Christianity, and, without which, Satan would be but a name» — sigue Ventura citado: demostrar la existencia de Satán es restablecer uno de los dogmas fundamentales de la Iglesia.

«Magic, mesmerism, magnetism, somnambulism, spiritualism, spiritism, hypnotism . . . are only other names for SATANISM» — sigue Ventura citado con la ecuación entera: magia, mesmerismo, magnetismo, sonambulismo, espiritismo e hipnotismo son otros nombres del satanismo.

«Incredible, or even horrifying, as it may seem, the Roman Church bases its doctrine of the godhood of Christ entirely upon the satanism of the fallen archangel» — la obra formula su cargo mayor con reserva expresa: la Iglesia de Roma funda la divinidad de Cristo enteramente en el satanismo del arcángel caído.

«We will not stop to discuss the evident misuse and materialization of biblical metaphors simply for the sake of proving the “Satanism” of idols, though a good deal might be said759 on this subject» — Lo que decide no discutir: el abuso y la materialización evidentes de las metáforas bíblicas hechos solo para probar el satanismo de los ídolos, aunque habría mucho que decir.

«One group that is known to be using the Enochian Calls is the Church of Satan, headed by Anton La Vey in California.» — el grupo que Laycock sí da por documentado en ese uso: la Iglesia de Satán de Anton La Vey en California

«The conventional crimes of child abusers were heinous enough, but the horror escalated into unconventional and increasingly improbable territory with the discovery of satanic ritual abuse. In 1980 Michelle Remembers introduced the public to extraordinary memories recovered by Michelle Smith during therapy with psychiatrist Lawrence Pazder. Michelle told a story of growing up in a secret satanic cult whose membership led ordinary, respectable lives by day but turned into monsters of evil by night as they tortured children like Michelle by imprisonment in a cage full of snakes and rounds of sexual abuse. The Satanists held obscene rituals that included human sacrifice of babies and cannibalism. Her initiation climaxed in a “Feast of the Beast,’ attended by Satan himself, but she defied him and the cult expelled Michelle and her mother.» — el caso de Michelle Remembers, de 1980, con la secta satánica, la jaula de serpientes y el Festín de la Bestia.

«Another fear played out between 1982 and 1992 as rumors swept through dozens of communities in the United States and Canada that Satanists intended to kidnap a blond, blue-eyed virgin for human sacrifice. Termed “satanic panic” by sociologist Jeffrey Victor, these outbreaks led to intense local scares as families kept their children indoors and vigilante groups targeted teenagers suspected of practicing witchcraft or Satanism.» — el pánico satánico que el sociólogo Jeffrey Victor nombró, con el rumor de la virgen rubia por sacrificar y las patrullas vecinales contra adolescentes.

«Plethon’s neopagan Saturnian and Chaldean cosmology, when combined with a magical outlook and the distinctively Ferrarese penchant for the possession cult of Ammon to power its demonic magical praxis, is not explicitly ‘satanic’; nor can it be thought of as constituting a form of Satanism» — Niega expresamente una lectura fácil: la cosmología saturnina y caldea de Plethon con el culto de posesión de Amón no es satánica ni constituye forma de satanismo.

«Crowley was hugely influential on figures such as the Beatles, Led Zeppelin’s Jimmy Page, the Church of Satan’s Anton LaVey, and experimental filmmaker Kenneth Anger.» — y sobre quiénes influyó Crowley según Shoemaker: los Beatles, Jimmy Page de Led Zeppelin, Anton LaVey de la Iglesia de Satán y el cineasta Kenneth Anger.

«in the World', and a continued misinterpretation of his philosophy and work. Even his simplest statements were misconstrued by a public eager to find a Black Magician or a Satanist in anyone who dared to be so different.» — la continuación: Skinner adjudica la mala lectura de Crowley a un público ávido de hallar magos negros y satanistas en quien se atreviera a ser distinto.

«But Jung, with his obscure German syntax, and Crowley, that Dionysian Kabbalist who was mistakenly labelled a Satanist - how on Earth did they manage to seep into the consciousnesses of the pop enthusiasts?» — Wilson se pregunta cómo llegaron Jung y Crowley al público del pop, y de paso llama a Crowley cabalista dionisiaco mal rotulado de satanista.

«In its, so to speak, pure state, but absit verbum—I should rather have said undiluted—it is the simple ambition and attempt to compel demons, and observe here that it is Satanism to deal, ex hypothesi, with the abyss, for whatever purpose.» — voz de Waite definiendo la magia negra en estado puro: la simple ambición de forzar demonios, y su corolario, que tratar con el abismo es satanismo sea cual sea el propósito.