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To: alt.magick.tyagi,alt.magick.goetia,alt.christnet.demonology,alt.satanism
From: satanservice.org@boboroshi (SOD of the CoE)
Subject: Re: Demon-Summoning, Mysticism, and Egos (was Transformative ...)
Date: Fri, 27 Dec 2002 04:55:13 GMT

50021226 VII Hail Satan!

Joseph :
>Greek, daimonion, --thing-- of divine nature,
>neuter of daimonios, derived of daimon/daemon. but
>representing a thing rather than a being such as a
>mans attendant spirit.

thanks.

roshi bobo:
>> goetia is primarily-intended) in which demons are
>> internal aspects of consciousness that may be integrated
>> by communication and communion, or conventional and
>> even unconventional approaches, in which demons are
>> said to be external agents whose wildness or
>> antagonism to certain characters/mystics (e.g. Christians)
>
> i don't know if "guardian angel" has any biblical
> legitimacy, whether its an orthodox, accepted
> usage or whether its folk lore but it seems to me
> quite similar in effect to the ancients usage of
> daemon as an attendant spirit.

I remember JBRussell wrote about the angels on the shoulder
in Judaism (the root of that classic image of these angels
arguing with one another or the religious for moral or
immoral behaviour). it was my impression that the notion of
the personal "guardian angel" can be traced at *least* to
what the Greeks called the 'augoeides', something which was
said Socrates and others claimed to have advising them and
which have been mentioned by such popular writers as Fraters
Perdurabo and Nigris. cf. Liber Augoeides by the latter at:

     http://www.luckymojo.com/avidyana/gnostik/laugoeides.tn

it seems to have become popular of late in reflection of short 
works "The Sacred Magic of Abramelin the Mage", upon which 
Crowley drew in order to prop up his contentions of his 
mystical adeptship.
 
>its as if the "church" while rejecting the name
>"demon" accepted the practice while changing the
>name, to guardian angel.

early Greek Christian writers differentiated between angels
and demons after understanding the more conventional Greek
use of the term 'daimon'. it may have been sociopolitical,
I'm unsure. there are really here a fusion of a few different
concepts: 

	spirits, 

	spirit-characters (into good/bad), 
and
	*personal* spirits, which accompany or protect individuals
	(see for example the famous painting of the Guardian Angel
	by Lindberg which is favoured by so many Christians).
 
>> prohibits these magicians from civil interaction
>>
>> (Solomonic magicians sometimes take pains to protect
>> themselves through absorption in the majesty of their
>> god's (and their god's agents/messengers') power,
>> intending the treatment of the demon as a kind of
>> wild animal which may be exploited for profit.
>
> are fallen angels, 

derived of the Books of Noah and Enoch (Apocrypha) 
and provided emphasis by writers like Milton.

> satan, 

Biblical, after Jewish usage as singular nouns. Satan's
first appearance appears to be in the Book of Job, and
was an aspect of or a minion of Jehovah (an office akin
to a District Attorney in American jurisprudence)

> lucifer, 

becoming popular as a referent for the Christian adversary
at the translation into Latin (called 'The Vulgate') if 
memory serves, in which the portion of Isaiah which
contains this name for the King of Babylon was misunderstood
and interpreted (like the Serpent of the Garden of Eden in
Genesis) as a reference to the Cosmic Evil. demonstrably
false, and as usual in many religious traditions, a complete
fabrication to present a constructed cosmology to those who
the author(s) wish(es) to convert.
 
> to be considered as "demons" or king of demons 

there are lots of Christian demonologies. you can look at
Weir or any number of other Christian exponents as sources
of authority here. 

they all appear to be bogeys to me, or internal fragments
of embattled mentalities, but as a Satanist and a student
of the history of the personification of evil, I'm biased.

> or does satan-lucifer occupy some other class of being 
> not routinely associated with the term demon?

sure. Satan is wild nature. as a symbol it is typically
provided theriomorphic qualities and ascribed responsibility
for immoral human behaviour (because the religion can't 
directly control the internal qualities of human beings 
through requiring conformity and will not attribute to the
divine motivations which it finds objectionable -- certain
Jewish and other pre-modern religious whom I admire 
being exceptions to this and precursors in many ways to
the advent of the Adversary in modern religions).

in this context, Satan/Lucifer could be described not only 
as a liberator, akin certain Gnostic notions and perhaps 
more in line with Canaanite originals to Jewish and 
Christian Bibles ascribing maturative results of the
metaphoric eating of the apple from the Treek of Knowledge
of Good and Evil. this is a Promethean quality implied in
the Venusian aspect of the luciferian 'light-bringer',
though the latter seems to have been propagandized.

as a spirit we're talking about a certain aspect of Satan,
one addressed by such religions as Islam, which considers
the Adversary variously-related to the God (some Muslims
consider Iblis/Satan the greatest lover of Allah and a
"djinn", for example). Satan dwells within each of us as
an entity that tries to sway us from the wisdom of Allah 
by whispering to our moral organ (the qalb or 'heart' --
see Sufism).
 
> i think i like the term "disincarnate entity"
> better than angel or demon or god.

I like "non-human intelligence" with the caveat that it
seems to be different from, but might be a portion of,
the recipient of its communications.

blessed beast!

boboroshi at-sign satanservice.org: Satanic
Outreach Director
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