Friday, May 28, 2010

Sikh Beliefs

Sikh Beliefs Cover 1. I believe in God as the sovereign One, the omnipotent, immortal and personal Creator, a being beyond time, who is called Sat Nam, for His name is Truth.
2. I believe that man grows spiritually by living truthfully, serving selflessly and by repetition of the Holy Name and Guru Nanak's Prayer, Japaji.
3. I believe that salvation lies in Understanding the divine Truth and that man's surest path lies in faith, love, purity and devotion.
4. I believe in the scriptural and ethical authority of the Adi Granth as God's revelation.
5. I believe that to know God the guru is Essential as the guide who, himself absorbed in love of the Real, is able to awaken the soul to its true, divine nature.
6. I believe in the line of ten gurus: Guru Nanak, Guru Angad, Guru Amardas, Guru Ram Das, Guru Arjun, Guru Har Govind, Guru Har Rai, Guru Har Krishnan, Guru Tegh Bahadur and Guru Govind Singh -- all these are my teachers.
7. I believe that the world is maya, a vain and transitory illusion; only God is true as all else passes away.
8. I believe in adopting the last name "Singh," meaning "lion" and signifying courage, and in the five symbols: 1) white dress (purity), 2) sword (bravery), 3) iron bracelet (morality), 4) uncut hair and beard (renunciation), and 5) comb (cleanliness).
9. I believe in the Natural path and stand opposed to fasting, pilgrimage, caste, idolatry, celibacy and asceticism.

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Adapa And The Food Of Life

Adapa And The Food Of Life Cover

Book: Adapa And The Food Of Life by Rw Rogers

Summary: Adapa, or perhaps Adamu, son of Ea, had recieved from his father, the god Ea, wisdom, but not eternal life. He was a semi-divine being and was the wise man and priest of the Temple of Ea at Eridu, which he provided with the ritual bread and water. In the exercise of this duty he carried on fishing upon the Persian Gulf. When Adapa was fishing one day on a smooth sea, the south wind rose suddenly and overturned his boat, so that the was thrown into the sea. Angered by the mishap, he broke the wings of the south wind so that for seven days it could not blow the sea's coolness over the hot land. Anu calls Adapa to account for this misdeed, and his father Ea warns him as to what should befall him. He tells him how to fool Tammuz and Gishzida, who will meet him at the gate of heaven. Ea cautions him not to eat or drink anything in heaven, as Ea fears that the food and drink of death will be set before Adapa. However, the food and drink of eternal life are set before him instead, and Adapa's over-caution deprives him of immortality. He has to return to Earth instead.

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Wednesday, May 26, 2010

Occult Glossary A Compendium Of Oriental And Theosophical Terms

Occult Glossary A Compendium Of Oriental And Theosophical Terms Cover

Book: Occult Glossary A Compendium Of Oriental And Theosophical Terms by Gottfried De Purucker

Every branch of study has its own special terminology, and the esoteric philosophies are no exception. This compendium not only clarifies the significance of the terms most Frequently found in such literature, but offers a comprehensive outline of the scope and Principles underlying an age-old tradition respecting the Constitution of man and the universe in which he lives. This Second and Revised Edition is faithful to the original 1933 edition. Changes include modernizing capitalization, spelling, and punctuation, and amending a few foreign terms (with appreciation to Dr. Bruce C. Hall and Mr. David Reigle for their respective contributions).

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Monday, May 24, 2010

The Lives Of The Necromancers

The Lives Of The Necromancers Cover

Book: The Lives Of The Necromancers by William Godwin

The main purpose of this book is to exhibit a fair delineation of the credulity of the human mind. Such an exhibition cannot fail to be productive of the most salutary lessons. One view of the subject will teach us a useful pride in the abundance of our faculties. Without pride man is in reality of little value. It is pride that stimulates us to all our great undertakings. Without pride, and the secret persuasion of extraordinary talents, what man would take up the pen with a view to produce an important work, whether of imagination and poetry, or of profound science, or of acute and subtle reasoning and intellectual anatomy? It is pride in this sense that makes the great general and the consummate legislator, that animates us to tasks the most laborious, and causes us to shrink from no difficulty, and to be confounded and overwhelmed with no obstacle that can be interposed in our path.

Man looks through nature, and is able to reduce its parts into a great whole. He classes the beings which are found in it, both animate and inanimate, delineates and describes them, investigates their properties, and records their capacities, their good and evil qualities, their dangers and their uses.

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Friday, May 21, 2010

The Master Masons Handbook

The Master Masons Handbook Cover

Book: The Master Masons Handbook by John Sebastian Marlowe Ward

THE third degree in Freemasonry is termed the Sublime Degree and the title is truly justified. Even in its exoteric aspect its simple, yet dramatic, power must leave a lasting impression on the mind of every Candidate its esoteric meaning contains some of the most profound spiritual Instruction which it is possible to obtain to-day.

As in my previous books, I freely confess that I have not covered the whole ground. Not only would it be impossible to do so in a book of this size, but in so doing I should have defeated one of my principal objects in writing namely, to
inspire others to study for themselves and endeavor to find in our Ceremonies further and deeper meanings.

The success of the earlier books shows clearly that my efforts have not been in vain, and that the brethren are more than anxious to fathom the inner meaning of the ceremonies we all love so well. This book completes the series dealing
with the meaning of the three craft degrees, but their popularity has convinced me that the experiment of producing a small and inexpensive handbook has been completely justified. I have therefore been encouraged to write further
volumes, and the next of the series will be an outline history of Freemasonry " from time Immemorial."

The success of the first edition of this book has necessitated a second wherein I have corrected a few printing errors and added a few points which may help my brother students.

From the number of letters I have received from all parts of the world, thanking me for the light these books throw on the meaning of our ceremonies, it is clear that the new members who are entering our Order are tending to take an
increasing interest in the meaning of our Rites and are no longer content to regard the Ceremonies merely as a pastime for an idle hour.

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Orthodox Church In America

Orthodox Church In America Image
Is it not really the case that the Metropolia has always been a national jurisdiction like all of the others, and that even today, no matter what it calls itself, it is still a Russian Church with Russian bishops?

First of all it has to be seen that the Orthodox Church in America has not only Russian-born bishops, but bishops born in America, Poland, Latvia and Romania. The entire episcopate of Archbishop Valerian of Detroit is of Roumanian descent, and virtually every parish in the church has a great number of communicants who have absolutely nothing to do with the Russian nation. Also it may well be the case that as you read these words other people who were originally formed as a national church jurisdiction in this country are now becoming members of the Orthodox Church in America.

On this same point it should be understood that a church is to be judged on its policies and actions and not on the national origin of its members. To identify a church by the nationality of its priests and people is to introduce a racist principle which is totally opposed to Christian faith and life.

This does not mean that language, traditions and customs of other lands have no place in the Orthodox Church in America. Such things certainly do have a role since they are of the very essence of life and have great pastoral and spiritual significance. In a word, these elements of life exist for the Church and its mission; but the Church and its mission do not exist for these things. This is a subtle, but critical and essential distinction.

As to the historical position of the Metropolia, it should be enough to demonstrate, as we have already, that this church never yielded to the temptation either to remain as a diocese of the Moscow Patriarchate or to pretend to be the one true Russian Orthodox Church outside of Russia. Even in those days when Russian Nationalism was at its height in America because of the tragedy of the Bolshevik Revolution in the homeland, the Metropolia did not turn from its essential American destiny. On these points it is best to let history speak for itself.

In the eighteenth and nineteenth centuries the Russian American Mission developed liturgical and scriptural texts in both Alaskan and English languages, with bishops and priests using these languages living in Alaska and in the lower forty-eight states.

The early twentieth century already saw bishops and priests of national origins other than Russian living and working within this same church. In 1905-1906 Archbishop Tikhon, the American primate from 1899-1907, and later Patriarch of Moscow and All Russia, realized the need for the eventual self-support and self-government of the American Church and officially called for its autonomy, with such adaptations in church life as the use of English in the services and the adoption of the revised calendar for church usage.

In 1913 Father Leonid Turkevich, later Metropolitan Leonty, while affirming the factual Russian character of the Seminary in Minneapolis of which he was rector, wrote the following:

A final consideration which arises as we consider the "naturalization" [i.e. Americanization] of our school is the formation of a specific "American National Orthodox Church" separate from Russian, Greek, Syrian, and other Orthodox Churches. [...] So far, however, Orthodoxy is still represented by those who have come from old Europe. [...] It means [for the present], not rejecting the idea of the "naturalization" of the school and the whole Church, but doing everything possible for the emergence in life of the idea "in its own time" (Russian Orthodox American Messenger, Vol. XVII, Number 19).

This exact same sentiment was formally expressed in 1922 by Meletios IV, Patriarch of Constantinople and in 1944 by Bishop Nicolai Velimirovich of the Serbian Orthodox Church. (See St. Vladimir's Seminary Quarterly, Vol. 5, No. 1-2 1961 and The Orthodox Church, Vol. 5, No. 2, 1969.)

After the Russian Revolution the church situation in America became chaotic. The separate national, ecclesiastical jurisdictions appeared. The Metropolia declared itself self-governing in 1924. A heavy pressure of Russian Nationalism swept the American Russian Church because of the tragic events in the homeland. Emigres arrived to the country who had no desire to be here but longed for home. Among these were not only simple people, but ranking bishops and priests. In the forties while attempts on the one hand were made to settle the church rupture with Moscow, the so-called Synod in Exile, the Russian Church Outside Russia, wet up its headquarters in the United States. The Metropolia was pressed on every side, with great temptations to lose its churchly self-consciousness and to plunge headlong into national-political activities. At the Eighth All-American Church Council (Sobor) in 1950, Archbishop Leonty, then of Chicago and soon to be Metropolitan, spoke the following words:

We love our homeland, but-in our children and grandchildren and great grandchildren-we love our new homeland as well. We love, we venerate, we respect our Mother Church of Russia, but as the adult daughter we are naturally tied, we love and we give ourselves to those children whom God has given us, just as we love as well, and value, and respect the Grandmother Church of the Greek East

According to our capabilities; objectively, carefully and without hasty conclusions, but yet emphatically, we will continue our historical line to the very end-the establishment of the administratively-autonomous existence of the Orthodox Church in America.

In the near future our generation and the generation of the new immigrants (i.e., the postwar Russian refugees) will merge together into one Orthodox American Church on the soil of the New World. The Synod in Exile is not in exile for us, they are in America. Whether the new Orthodox Sion will be founded here-this is the question of the future. (The Life and Work of Metropolitan Leonty [in Russian], New York, 1969. Speech opening the Eighth All-American Church Council, p. 33 ff.)

The last twenty years saw the movement for the one Orthodox Church in America grow within the Metropolia. We know how the Thirteenth Council in 1967 was ready to declare itself into this position. Divine Providence saw the Fourteenth Council of this church become, with the full blessing of the Mother Russian Church, the First Council of the Orthodox Church in America.

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Tuesday, May 18, 2010

Confucian Canon

Confucian Canon Cover

Book: Confucian Canon by Confucius

Although three of four of these books are traditionally attributed to Confucius (K'ung-tzu, 551-479 B.C.E.) it has been established that he did not write a single word of them; they were Written down by his students after his death. The Analects come closest to an actual exposition of his philosophy. These works were put into their present form by Chu Hsi in the late twelfth century C.E. These four books were required reading in order to pass the civil service exminations, (started in 1315), which were the gateway to employment in the Imperial bureaucracy. The Translations are by James Legge, from his 'Chinese Classics' series. Works traditionally attributed to Confucius, but of uncertain authorship, have an asterisk following his name.

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Saturday, May 15, 2010

Initiation Into Hermetics A Course Of Instruction Of Magic Theory And Practice

Initiation Into Hermetics A Course Of Instruction Of Magic Theory And Practice Cover

Book: Initiation Into Hermetics A Course Of Instruction Of Magic Theory And Practice by Franz Bardon

Anyone who should believe to find in this work nothing else but a collection of recipes, with the aid of which he can easily and without any effort attain to honor and glory, riches and power and aim at the annihilation of his enemies, might be told from the very inception, that he will put aside this book, being very disappointed.

Many of the readers will know, of course, that the word "tarot" does not mean a game of cards, serving mantical purposes, but a symbolic book of Initiation which contains the greatest secrets in a symbolic form. The first tablet of this book introduces the magician representing him as the master of the elements and offering the key to the first Arcanum, the secret of the ineffable name of Tetragrammaton*, the quabbalistic Yod-He-Vau-He. Here we will, therefore, find the gate to the magician's initiation. The reader will easily realize, how significant and how manifold the application of this tablet is. Not one of the books published up to date does describe the true sense of the first Tarot card so distinctly as I have done in my book. It is - let it be noted - born from the own practice and destined for the practical use of a lot of other people, and all my disciples have found it to be the best and most serviceable system.

But I would never dare to say that my book describes or deals with all the magic or mystic problems. If anyone should like to write all about this sublime wisdom, he ought to fill folio volumes. It can, however, be affirmed positively that this work is indeed the gate to the true initiation, the first key to using the universal rules. I am not going to deny the fact of fragments being able to be found in many an author's publications, but not in a single book will the reader find so exact a Description of the first Tarot card.

There have been many complaints of people interested in the Occult Sciences that they had never got any chance at all to be initiated by a personal master or leader (guru). Therefore only people endowed with exceptional faculties, a poor preferred minority seemed to be able to gain this sublime knowledge. Thus a great many of serious seekers of the truth had to go through piles of books just to catch one pearl of it now and again. The one, however, who is earnestly interested in his progress and does not pursue this sacred wisdom from sheer curiosity or else is yearning to satisfy his own lust, will find the right leader to initiate him in this book. No incarnate adept, however high his rank may be, can give the disciple more for his start than the present book does. If both the honest trainee and the attentive reader will find in this book all they have been searching for in vain all the years, then the book has fulfilled its purpose completely.

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Wednesday, May 12, 2010

A Guide Of The Hidden Wisdom Of Kabbalah

A Guide Of The Hidden Wisdom Of Kabbalah Cover

Book: A Guide Of The Hidden Wisdom Of Kabbalah by Rabbi Michael Laitman

For many centuries, Kabbalah has been a “banned” topic. Examine this (partial) list of prerequisites you previously had to answer “yes” to in order to become a student: Jewish, male, married, over 40 years old, and proficient in other Jewish studies. So how come Kabbalah is being openly taught and studied everywhere? Because the ban has been lifted. As Kabbalists Rav Yehuda Ashlag, the Vilna Gaon (GRA), and many other prominent Kabbalists have stated, the end of the 20th century marks a fundamental change in the history of Kabbalah. Now it is open for all.

As we will show inside the book, the bans were there for a reason. But it is for exactly the same reason that they have now been lifted. We, humanity in the twenty-first century, have become ready to see Kabbalah for what it really is—a scientific, time-tested, empirical method of achieving spirituality while living here in this world.

Studying Kabbalah is a fascinating journey. It changes your perspective on the world and the people around you, and opens parts in you that you never knew existed. It is a journey of discoveries happening within, affecting all of life’s levels: our relationships with our kin, friends, and co-workers. Kabbalah states very simply that when you know how to connect to the Creator directly, without any go-betweens, you will find your inner compass. And this is the goal of Kabbalah—to help you make, and sustain, direct contact with the Creator. And when you do, you will need no further guidance. So welcome to The Guide to Hidden Wisdom of Kabbalah.

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Monday, May 10, 2010

Native Indian Mysticism And Sufi Spirits

Native Indian Mysticism And Sufi Spirits Image
Sufis are the mystics. I was reading the spirituality of native american people and was deeply touched by their way of seeing the Beloved God. And was amazed to see the Sufi spirit and Sufi ideas in their approach to spirituality.

Lets read from "The Soul of the Indian" by Eastman, Charles Alexander (1911)


THE original attitude of the American Indian toward the Eternal, the "Great Mystery" that surrounds and embraces us, was as simple as it was exalted. To him it was the supreme conception, bringing with it the fullest measure of joy and satisfaction possible in this life.

The worship of the "Great Mystery" was silent, solitary, free from all self-seeking. It was silent, because all speech is of necessity feeble and imperfect; therefore the souls of my ancestors ascended to God in wordless adoration.

It was solitary, because they believed that He is nearer to us in solitude, and there were no priests authorized to come between a man and his Maker. None might exhort or confess or in any way meddle with the religious experience of another. Among us all men were created sons of God and stood erect, as conscious of their divinity. Our faith might not be formulated in creeds, nor forced upon any who were unwilling to receive it; hence there was no preaching, proselyting, nor persecution, neither were there any scoffers or atheists.

There were no temples or shrines among us save those of nature. Being a natural man, the Indian was intensely poetical. He would deem it sacrilege to build a house for Him who may be met face to face in the mysterious, shadowy aisles of the primeval forest, or on the sunlit bosom of virgin prairies, upon dizzy spires and pinnacles of naked rock, and yonder in the jeweled vault of the night sky! He who enrobes Himself in filmy veils of cloud, there on the rim of the visible world where our Great-Grandfather Sun kindles his evening camp-fire, He who rides upon the rigorous wind of the north, or breathes forth His spirit upon aromatic southern airs, whose war-canoe is launched upon majestic rivers and inland seas -- He needs no lesser cathedral!

"If you are somewhat familiar with sufi philosophy, you can readily see the Sufi ideas so deep in the native american philosophy.

Sufis are ultimate mystics who see Beloved God as 'the Great Mystic' and one saying of Prophet Muhammad, peace be upon him goes very well here, "God says: Man is My secret and I'm his secret".

Being a natural man, the Indian was intensely poetical. And Sufis are the most gifted poets in the world. Sufis love solitary and they truly understand the value of solitude. As Rumi says, "Which is worth more, a crowd of thousands, or your own genuine solitude? Freedom, or power over an entire nation? A little while alone in your room will prove more valuable than anything else that could ever be given you."

Silent and solitary rememberance of God (zikr) is an essential practice of the Sufis. They look into the Final Testament (The Quran) as well for inspiration: Indeed Remembrance of God is the best without doubt. The Quran: 029.045

Sufis also believe in direct communication with God. Infact they believe it so much that they sees God as their Beloved, nearer than anything else. Thus the need for priest, clergymen are eliminated to communicate with the Divine.

Sufis also don't seek the temple or any ritualistic places of worship to sing the praise of God. For a Sufi- Heart is the most sacred space in the entire cosmos, so much so that they believe that Heart is the Throne of God. Thus they turn inside to the heart where the Beloved God is ever present.

This also shows that true spirituality doesn't depend on faith, dogmas or language. It matters little what your faith is... and to make things clear, let me add 'The Sufi sees the truth in every religion'.

As one friend comments, all spiritual paths are streams flowing into the same Ocean. How true it is!

Source: "The Soul of the Indian" by Eastman, Charles Alexander (1911)

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Wednesday, May 5, 2010

Social Background Of Jainism

Social Background Of Jainism Cover Like Buddhism, Jainism also originated at a time when the Later Vedic period (1000 BC-600 BC) had come to an end and there was a rise of republics and small kingdoms. The rise of the first kingdoms was marked by the emergence of the ruling class in each kingdom, which belonged to the Kshatriya or the warrior caste. While the Kshatriyas ruled these kingdoms and protected the rest of the masses, the Brahmin or the priestly caste catered to the religious and educational needs of the people, as well as sanctified the rule of the Kshatriyas.

The Kshatriyas and Brahmins in tandem asserted their authority over the people in general and the masses belonging to the lower caste in particular. The lowermost strata of the society could not question the authority of the Brahmins and the Kshatriyas. Apart from the struggle with the people belonging to the lower caste, there was a rift between the Brahmins and the Kshatriyas to take control of the reigns of the society. The Kshatriyas were alarmed by the rising power of the priests, who in turn wanted to usurp the power of the Kshatriyas. The rise of Buddhism and Jainism during this period was a natural outcome to the counter the threat of the Brahmanical Hindu order, as the founders of these religions were themselves Kshatriyas or warriors.

The early teaching of Jainism passed from generation to generation through the oral tradition. A religious council was held in Pataliputra (present-day Patna) in third century BC, where all Jain teachings were recorded and compiled. This collection was later on edited in fifth century AD. The followers of Jainism slowly began to move to the southern parts of the country. The differences that rose subsequent to the migration of the monks to the south led to the division of Jainism into two sects-the Digambars or the sky-clad and the Svetambars or the white-clad. The monks belonging to the sky-clad sect are naked, while the monks belonging to the white-clad sect wear white garments. There is hardly any major difference between the two sects. Jain monks practice non-violence to the extent that they put a white cloth over their mouths to prevent them from accidentally inhaling insects.

Jainism became popular amongst the royal dynasties like the Ganga, Kadamba, Chalukya and the Rashtrakuta. The rich merchants of Gujarat have patronized this religion.

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Sunday, May 2, 2010

Materialism And Allah

Materialism And Allah Cover "Islam is a monotheistic religion centered on the belief that the Human Species were created with the sole purpose of worshipping Allah, the Islamic supreme God. A Muslim must always seek to worship the creator, and not the creation, therefore worshipping Allah, and not the Material world. This abstraction is seen as good, whereas the worship of material things is the utmost evil.

It highly obvious that the Islamic Shaitan (or Shaytan) is a being that promotes the non-existence of Allah, or at least one who worships himself (as the only true existential object) instead of his own creator. The Church of Satan KALAM is a religion of self worship and it is named to reflect that fact. The highest opposition to Allah is Satan, where a Satanist worships and self and denies Allah the respect or time of day. [...]

The Church Of Satan represents the Shayatin (Islamic plural of 'Satan') of the Islamic religion: The source of its evil, which is the devotion of Human life TO Human life and not to any externalized creator."

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