Children Of Lucifer

Satanism adopts Satan, the Judeo-Christian representative of evil, as an object of veneration. This work explores the historical origins of this extraordinary 'antireligion.'

In her first adventure for British Intelligence Modesty Blaise with her loyal lieutenant, Willie Garvin, must foil a multi-million pound diamond heist. They travel from London to the South of France, across the Mediterranean to Cairo before battling, against impossible odds, a private army of professional killers.

On a chilly, gray autumn afternoon in 1984, a patrolman was dispatched to an inner-city tenement in Auburn, Maine to investigate the report of a possible fire. What he found inside the building's smoke-filled, second-story apartment was not a fire but something far more horrifying -- the charred body of a 4-year-old girl, Angela Palmer, who had been stuffed into the oven of a kitchen stove and cooked to death. The discovery traumatized the community and shocked the country. The ensuing murder prosecution of the youngster's mother, Cynthia Palmer, and her boyfriend, John Lane, cast a searching light into the shadows of a secret world in which children and women suffer violence and sexual predation at the hands of those who are supposed to love and protect them.

According to the Bible, Eve was the first to heed Satan's advice to eat the forbidden fruit and thus responsible for all of humanity's subsequent miseries. The notion of woman as the Devil's accomplice is prominent throughout Christian history and has been used to legitimize the subordination of wives and daughters. In the nineteenth century, rebellious females performed counter-readings of this misogynist tradition. Lucifer was reconceptualized as a feminist liberator of womankind, and Eve became a heroine. In these reimaginings, Satan is an ally in the struggle against a tyrannical patriarchy supported by God the Father and his male priests. Per Faxneld shows how this Satanic feminism was expressed in a wide variety of nineteenth-century literary texts, autobiographies, pamphlets, newspaper articles, paintings, sculptures, and even artifacts of consumer culture like jewelry. He details how colorful figures like the suffragette Elizabeth Cady Stanton, gender-bending Theosophist H. P. Blavatsky, author Aino Kallas, actress Sarah Bernhardt, anti-clerical witch enthusiast Matilda Joslyn Gage, decadent marchioness Luisa Casati, and the Luciferian lesbian poetess Renée Vivien embraced these reimaginings. By exploring the connections between esotericism, literature, art and the political realm, Satanic Feminism sheds new light on neglected aspects of the intellectual history of feminism, Satanism, and revisionary mythmaking.

In this book-length study of The Satanic Temple, Joseph Laycock, a scholar of new religious movements, contends that the emergence of "political Satanism" marks a significant moment in American religious history that will have a lasting impact on how Americans frame debates about religious freedom. Though the group gained attention for its strategic deployment of outrage, it claims to have developed beyond politics into a religious movement. Equal parts history and ethnography, Speak of the Devil demonstrates why religious Satanism is significant to larger conversations about the definition of religion, religious freedom, and religious tolerance.

This "new age" book of poetry reflects the diverse views and philosophies of it's author Ra Krishna EL. It's an intimate, humorous and thought provoking group of poems intended to evoke strong emotion. To quote the German philosopher, Friedrich Nietzsche, this style of poetry can be called "Zukunfts poesie" which translates into "Poetry of the future", where truly original ideas are presented thru poetry. Also known as post Nietzschean poetry. It's subjects include society, pop culture, love, religious dogma, God and the new age of Aquarius. This book was written and published during the false incarceration of its author in Chicago's notorious Cook County Jail, the largest jail in the country.