Tags: Montero, sātans, Wanda Vision, korona, paradigmas, pazeme, kristietība, raganas, AI, zeitgeists, āksts. 

"In a traditional world, the monsters, the demons, the gargoyles and especially the Satan or opponent, are on the outside or underground. They are below us. It is best to not even pronounce their names. But now, in the context of Liberty and Equality driving social forms, the figure of Satan begins to appear as a dark prophet of the modern world, a noble Promethean who tragically stood against authority and declared himself equal to that which was above him. 

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In the Montero video, Mr. X gets it right. Satanic imagery has never ultimately been about worshiping the devil, but rather about embodying the revolutionary pattern through the type of Pride exemplified by Satan in his war against heaven, and which ends with self-worship and self-crowning. Obviously it cannot really end that way, for Montero’s only claim to the crown of horns is violence and revolution, which means that there is another pole-riding lap dancer in line to kill Montero and take the crown from him. (But that is for another story.) 

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On a social level, this appears as an upside down hierarchy, where the strange, the impure, the exceptional, the fluid, the rejected, the sick, and the unknown become a new measure by which society is evaluated. It is only in this sense that the “back tracking” fears of my 80s youth pastor, just like upside-down crosses and upside-down pentagrams, can make sense as a basic narrative intuition, the intuition that the Satanic, like a massive carnival on the edge and end of the Christian world, is acting like an evil Christian jester who wants to be king, turning, mocking, and then embodying the upside-down of Christianity both morally and ritually while putting the crown on his own head. 

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“The current process of spiritual demagoguery and rhetorical overkill has transformed the concern for victims into a totalitarian command and a permanent inquisition. … We are living through a caricatural ‘ultra-Christianity’ that tries to escape from the Judeo-Christian orbit by “radicalizing” the concern for victims in an anti-Christian manner.” 

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An upside-down world, a solipsistic, sterile and artificial world must inevitably flip-back. The glorification, even in spiteful jest, of Satanic tropes of rebellion, reminds us that it is only the Crucified One and the story of self-sacrifice which break those unending revolutions."