Why Feminism Is Satanism and Why Abortion Is a Ritual
The recent American controversy about a potential âabortion banâ has
reignited heated discussions about a host of subjects, including what
really is the essence of feminism, which prides itself on liberating women while, in reality, it not only alienates them but also ends up killing children.
In fact, the Quran 6:137 describes the killing of children as Satanic:
The pagansâ evil associates have made it appealing to them to kill their own childrenâonly leading to their destruction as well as confusion in their faith. Had it been Allahâs Will, they would not have done such a thing. So leave them and their falsehood.
The
tafsirs of this ayah mention that the evil associates are devils as well as evil people.
Even non-Muslims have recognized this ancient connection between killing of children and Satan.
Feminism as a Satanist Revolution
Per Faxneld is a Swedish academic who specializes in the history of religion and is associated with Stockholm University. So, his âsecular credentialsâ are irreproachable; he canât be accused of being a âreligious bigotâ who âsees Satanism everywhere,â right?
Well, in 2014 he released a book,
Satanic Feminism: Lucifer as the Liberator of Woman in Nineteenth-Century Culture.
In that comprehensive study of more than 500 pages, he begins by demonstrating how general the reference to Iblis is in the feminism movement:
The late nineteenth and early twentieth century: A world- leading female esotericist, whose books sell hundreds of thousands of copies, designates Lucifer the bringer of enlightenment. In Paris, a lesbian poetess publishes a volume where she praises Satan as the creator of womankind as well as the inspirer of feminine poetry and love between women. Americans are shocked when a twenty-year-old woman from Butte, Montana, writes a provocative autobiographical bestseller, in which she uses the Devil as a symbol of freedom from conservative social mores. In particular, she criticizes the oppression of women. Radical feminists in the United States and Europe collaborate on what they call The Womanâs Bible. It eulogizes Eveâs consumption of the forbidden fruit in the Garden of Eden, and Satanâs function in the tale is claimed to be that of a benign Socratic mentor figure.
Elsewhere, a distinguished American suffragette portrays Black Masses, supposedly celebrated by medieval witches, as an act of feminist insubordination towards God, his priests, and the worldly lords who have all denied the rights of women. In a critically well- received and commercially successful novel by a young Englishwoman, a kindly Satan helps the female protagonist achieve self-actualization and autonomy from her male relatives. An incredibly wealthy Italian marchioness, a world-famous stage actress, and an illustrious silent film star play identity games that involve taking on the role of Satan or portraying themselves as being in league with this entity. Numerous Parisian women adorn themselves with jewellery sensuously depicting Eveâs collusion with the Devil and her partaking of the forbidden fruit.
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While reading these lines, youâll remark that these all involve the masses: famous writers, famed actresses and, more generally, influential public figures. Weâre not talking here of a few isolated âintellectualsâ writing in some obscure books few would read but an overall pattern which was of
civilizational importance in the West.
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In the next chapters, he analyzes this âSatanic feminismâ in different cultural movements of the modern West, ranging from socialism to Gothic literature (notably the image of the vampire) and Theosophy (the old equivalent to our current âNew Age Spiritualityâ) or even the phenomenon of witches (which are, unsurprisingly, being
increasingly re-appropriated by modern feminists).
Whatâs particularly interesting is that the first âSatanic feministâ is somehow associated with Islam, as he writes in p. 496:
Actual Satanic feminism arises shortly after Satanism (sensu lato) itself appears for certain in world history. Percy Bysshe Shelley, the prime mover in the creation of literary Satanism, was a feminist. In The Revolt of Islam (1818) he merges the two. The Satanically inspired female revolutionary in this narrative declares that the emancipation of woman is a prerequisite for the true liberation of mankind. Hence, The Revolt of Islam, with its frank combining of equally unequivocal Satanism and feminism, makes Percy Shelley the first Satanic feminist.
Isnât that puzzling? The roots of Satanic feminism are found in a poem which in fact doesnât even concern Islam directly, yet somehow it
had to be included in the title, as if it
anticipated what was to come a few centuries later, that is, feminist imperialism targeting Muslims during colonialism and more recently during the âWar on Terror.â
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We canât go through an entire panoramic reading of history as well of feminism literature in this article, though that would definitively demonstrates the Satanism of feminism. For now, letâs look at why abortion is a
ritual of this Satanic feminist religion.
Lilith, âChild-Killerâ and First Feminist
In a previous article about the occult in anime, we mentioned the figure of Lilith without extensive elaboration.
But obviously Faxneld couldnât avoid her, considering the symbol she represents. Thus he writes in pp. 55-58:
While Satan could be female or hermaphroditic, he could also have a wife, who according to certain accounts was called Lilith. This demonic woman, whom some would eventually come to regard as the first feminist, has a long history. Raphael Patai and others have theorized that she has her roots in ancient Sumeria. As Gideon Bohak points out, regardless of where she began her sinister career, Lilith became âpart and parcel of Jewish demonology already in the Second Temple periodâ (530 b.c.â 70 a.d.) and has âremained there ever sinceâ. (âŚ)
According to the Alphabet, Lilith and Adam were not a happy couple, since Lilith refused to lie beneath her husband when they had intercourse. She considered herself his equal, since they were both made from the earth, and refused to submit to him in this manner. Lilith then uttered the secret name of God and flew off to the Red Sea. God sent three angels after her, but she refused to return. The angels consequently threatened to drown her. She argued that she was created to cause sickness to infants, and made a deal with Godâs messengers to harm no child who is protected by the names or images of the angels. This last part of the tale sets out to explain the already widespread Jewish practice of hanging amulets with the names of these three angels around the necks of newborns. (âŚ)
In later times, however, Lilith lived on primarily as a figure perceived by tradition-bound Jews to be a threat to newborns. Aside from using amulets, they would draw a circle on the wall in male childrenâs room and write within it âAdam and Eve. Out Lilith!â The door of the room would be inscribed with the names of the three angels. Such practices have been amply documented throughout the centuries, and belief in Lilith the child-killer persisted at least until the late nineteenth century in traditional Jewish communities.
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So for the Jews, Lilith, âthe first feminist,â is a demon-like figure who targets children and newborns in particular, to the extent sheâs known as âthe child-killer.â
Faxneld then writes about the perception of Lilith among
non-Jews, how she was also known as âthe child-murdererâ (p. 58) or how Aleister Crowley, the most influential of the modern European occultists, whom
we mentioned in a previous article, named his first child Lilith (p. 60).
Writing about feminist reappraisal of Lilith, Faxneld brings another poem which is again indirectly connected to Islam, in pp. 62-63:
Another depiction of Lilith as a proto-feminist (aided in her emancipation by Satan) is Ada Langworthy Collierâs (1843â 1919) book-length poem Lilith: The Legend of the First Woman (1885), which her contemporaries considered to be the authorâs greatest work. (âŚ)
All the same, after Lilithâs flight from her obstinate male chauvinist husband she ends up in an intimate relationship with Satan (who goes by his Islamic name Eblis). (âŚ)
As time passes, Lilith develops a consuming longing for children and grows jealous of Eve, who has begotten a young one by Adam.
Isnât that strange how Satanic feminism makes random and unnecessary references to Islam? Perhaps itâs a sign for âMuslimâ feminists.
RELATED: Muslim Feminism: The Modern Form of Burying Your Daughters
