The diabolical classic is presented here with bonus illustrations from occult antiquity. Also included are "Al-Jilwah" and "The Black Book"

The Church of Satan was founded by Anton LaVey on April 30, 1966. In his hands, Satan became a provocative symbol for indulgence, vital existence, natural wisdom and the human being's true animal nature. At present, religious Satanism exists primarily as a decentralized subculture with a strong internet presence within a larger Satanic milieu in Western culture. Though most are inspired by LaVey, the majority of contemporary Satanists are not members of the Church of Satan. The various expressions of modern Satanism all navigate in today's detraditionalized religious market through the creative appropriation of popular culture, philosophy, literature and religion. The concrete solutions are varied; but they all understand the power of transgression allying oneself with a most powerful symbol of resistance, namely Satan. Thus, contemporary religious Satanism could be understood as a complex negotiation of atheism, secularism, esotericism and self: A "self-religion" in the modern age. Despite the fascinating nature of religious Satanism, it has attracted little scholarship until relatively recently. This book brings together a group of international scholars to produce the first serious book-length study of religious Satanism, presenting a collection that will have wide appeal to specialists and non-specialists alike. The first part contains broader studies of influential groups and important aspects of the Satanic milieu, especially regarding historical developments, the construction of tradition and issues of legitimacy. The second part narrows the view to regional variations, especially with studies on Northern and Eastern Europe. The third part consists of primary documents selected for their representational and informational value.

On the early afternoon of 5 August 1964, insurrectionists of the Popular Army of Liberation of self-commissioned "General" Nicolas Olenga, calling themselves Simbas, seized Stanleyville, the capital of Haut Congo Province, and the third largest city in the Democratic Republic of the Congo. Present in Stanleyville and vicinity were 30 Americans. Five were American consulate employees. Also present were approximately 1,500 foreigners. For the next 111 days they were held and then a rescue operation was made. This is the story of that incident.

The Red Dragon has been variously treated as a grimoire, a piece of folk literature, and a joke manuscript; it comprises one part of what is loosely termed "The Grand Grimoire"- a collection of magickal works from the Renaissance such as the Black Pullet and Lesser Keys of Solomon. The Red Dragon however bears the title "Grand Grimoire" on its own. Multiple editions of it exist, some with material tacked on. It takes the form of a long ritualistic ceremony designed to secure communication with a demon known as "Lucifuge Rofocale" followed by various invocations and incantations and spells. The contents are heretical in the extreme, from rituals involving boiling a black cat to the use of toxic substances in ritual form. Small wonder, that this text has gained so much notoreity.

This volume fills a lacuna in the academic assessment of new religions by investigating their cultural products (such as music, architecture, food et cetera). Contributions explore the manifold ways in which new religions have contributed to humanity’s creative output.

For the Belgian Paracommando Regiment, the Congo was a familiar, though often hostile, environment. For most of the officers and sergeants of the regiment, the fields, buildings, and river below were as familiar as the Belgian landscape. But for most of the 340 enlisted men drifting in the sky over the airfield, the Congo was an unknown menace outside their military experience. Most of these paras were young draftees to whom the Congo represented a closed chapter in Belgium's colonial history. Yet even with the experience of its senior leadership, the Belgian Paracommandos faced a severe test on this early spring morning. The young paras and their seasoned leaders were conducting the first international hostage rescue in the post-World War II era. The challenge was enormous, the risks staggering; the Paracommandos were jumping into a perilous den of uncertainty. Stanleyville was at the heart of the Simba Rebellion and the scene of the growing desperation. Faced with a government ground assault, the Simba leaders had taken several thousand non-Congolese hostages to guard against what appeared to be imminent defeat. Keywords: Military operations.