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  • 1.
    Andersson, Christoph
    Södertörn University, School of Social Sciences, Journalism.
    Stasis skugga faller över Växjö stift2016In: Dagen, ISSN 1652-5264, no 2016-04-01, p. 10-13Article in journal (Other (popular science, discussion, etc.))
    Abstract [sv]

    De kallades för Doktorn, Ingolf, Hiller och Orio­n. Bakom täcknamnen dolde sig höga östtyska kyrkofö­reträdare. Alla var involverade i Växjö stifts utbytesprogram med kyrkan i DDR – och samarbetade med den östtyska säkerhetspolisen Stasi. Dess främsta mål var att stoppa stiftet i Småland från att stödja kristna regimkritiker i öst.

  • 2. Andersson, Ulla
    et al.
    Elisson, GöranThurfjell, DavidSödertörn University, Avdelning 3, Study of religions.
    Vi har ju mötts förr2003Collection (editor) (Other (popular science, discussion, etc.))
  • 3.
    Barholm, Niklas
    Södertörn University, School of Historical and Contemporary Studies, The Study of Religions.
    Öfvernormala företeelser och själsgåfvor: Maktdynamik inom den svenska spiritismen 1891–19222023Independent thesis Advanced level (degree of Master (Two Years)), 20 credits / 30 HE creditsStudent thesis
    Abstract [en]

    The purpose of this study is to explore different power dynamics in the spiritualist movement of fin-de-siècle Sweden. The source material for this exploration is the spiritualist magazine of Efteråt, which was the main spiritualist magazine in Sweden at the time, in print between 1891–1922. The main material for this study is specifically the texts that fall under the genre of ”fictionalized witness-accounts” of supernatural phenomena. These witness accounts yield reoccurring tropes that are either actors, arenas, or narratives. The process of finding these tropes is made through discourse analysis as constructed by Norman Fairclough complemented using grammar and props as presented by Mattias Fyhr. The theoretical tools utilized are the framework of Luce Irigaray and the relationship between the subject and the object, the concept of receptivity as coined by Ann Cvetkovich, and finally the concept of heterotopia as coined by Michel Foucault.

    The relationship between a masculine subject and a feminine object is generally maintained throughout the source material. However, this dynamic is open to destabilization. This is especially prominent in the arena of the séance room, where perceived feminine volatility is both a liability and a resource. This also rises interesting perspectives concerning male mediums. This destabilization in further deepened when the concept of receptivity is applied and the relationship between the spirit world and the material world is come into question: where is agency situated? The last result concerns the spiritualist movement and its relationship to hegemonic society. With the help of the concept of heterotopia the different spiritualist rooms show what is deemed lacking in society at large, as well as the perceived functions they have within the movement.

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  • 4.
    Berglund, Jenny
    Södertörn University, School of Historical and Contemporary Studies, The Study of Religions.
    Islamic Religious Education in State Funded Muslim Schools in Sweden: A Sign of Secularization or Not?2014In: Tidsskrift for islamforskning, E-ISSN 1901-9580, Vol. 8, no 1, p. 275-301Article in journal (Refereed)
    Abstract [en]

    In this article the establishment of publicly funded Muslim schools in Sweden is described and analysed. This is done by reference to relevant debates about these schools as well as to the content of the extracurricular subject Islamic Religious Education (IRE), which is what distinguishes a Muslim school from other schools in Sweden. The article also raises the question to what extent the appearance of IRE within publicly funded Muslim schools implies that Islam in the Swedish context is turning into what José Casanova has termed a ‘deprivatized public religion’. It claims that Islam to a certain extent tends to be viewed as deprivatized even though it is not articulated in this way in schools. The conclusion drawn in relation to the study presented in this chapter is that Islam is rather following the Swedish secularization pattern and is not viewed as an alternative societal order which instead would indicate a de-privatization.

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    Islamic Religious Education in State Funded Muslim Schools in Sweden: A Sign of Secularization or Not?
  • 5.
    Berglund, Jenny
    Södertörn University, School of Historical and Contemporary Studies, Study of Religions.
    Princely Companion or Object of Offense?: The Dog’s Ambiguous Status in Islam2014In: Society and Animals, ISSN 1063-1119, E-ISSN 1568-5306, Vol. 22, no 6, p. 545-559Article in journal (Refereed)
    Abstract [en]

    Negative attitudes toward dogs are common in Muslim societies. Thus, in studying both past and present Muslim writings on dogs, a contradictory picture emerges, indicating that Muslim attitudes toward dogs have had their ambiguities. At times the dog has been presented as the lowest, filthiest, and vilest of creatures, and at times the dog appears as a perfect role model, exemplifying qualities like loyalty, devotion, and self-sacrifice. There are signs that attitudes toward dogs are changing in some Muslim soci-eties. One such sign is that an increasing number of people in Muslim countries are now keeping dogs as companion animals. The following research will be used to highlight ambiguities as well as changes in order to not only better understand the position of the dog within Islam, but also to provide a very concrete example of how interpretations of religions are not isolated or single but are dependent on context.

  • 6.
    Bornemark, Jonna
    Södertörn University, School of Culture and Communication, Centre for Studies in Practical Knowledge.
    Mechthild van Maagdenburg2012In: Vrouwelijke filosofen: Een historisch overzicht / [ed] Carolien Ceton, Annemie Halsema, Ineke van der Burg, Karen Vintges en Veronica Vasterling, Amsterdam/Antwerpen: Uitgeverij Atlas , 2012, p. 102-107Chapter in book (Other academic)
  • 7.
    Ekedahl, Nils
    Södertörn University College, Avdelning 3, Rhetoric.
    Förkunnelse från predikstolen: Trosförmedling och kommunikation från predikstolen – tidigmoderna perspektiv2002In: Kyrkohistorisk årsskrift, ISSN 0085-2619, no 102, p. 21-34Article in journal (Other academic)
  • 8.
    Ekedahl, Nils
    Södertörn University College, Avdelning 3, Rhetoric.
    [Recension av:] Wåghäll Nivre, Elisabeth & Larsson, Olle (red.), Aspects of the European Reformation – Papers from Culture and Society in Reformation Europe2003In: Kyrkohistorisk årsskrift, ISSN 0085-2619, no 103, p. 217-Article, book review (Other academic)
  • 9.
    Englund, Martin
    Södertörn University College, School of Gender, Culture and History.
    Uråldrig visdom och samtidens förfall: En diskursanalys om framställningen av Indien i Teosofisk tidskrift 1891-18942008Independent thesis Basic level (degree of Bachelor), 10 points / 15 hpStudent thesis
    Abstract [sv]

    Uppsatsen undersöker diskursen om Indien i Teosofisk tidskrift 1891-1894. Efter en introduktion till forskingsfälten, västerländsk esoterisk tradition och post-kolonialism, beskrivs den diskursiva framställningen av Indien i de svenska teosofernas tidskrift. Indien representerar en uråldrig visdom och ett samtida förfall. I den gamla sanskrit-litteraturen finner teosoferna svunna tiders andligt högtstående civilisation medan teosofernas samtida Indien är förslappat och i behov av revitalisering. Indien utgör även en motpol till västerlandet som är präglat av två andra sorts förfall: den andliga materialismen och en dogmatisk kyrkoreligion. Teosofernas uppgift blir att revitalisera Indiens uråldriga visdomar och förandliga väst i ett väst-östligt utbyte.

    Denna bild av Indien har inte enbart påverkat nyandligheten utan även en bred västerländsk uppfattning om Indiens andlighet. Även inom hindu-nationalismen återfinns föreställningar som överensstämmer med teosofernas Indien-diskurs. Uppsatsen avslutas med en diskussion kring rötterna, betydelsen och spridningen av den teosofiska diskursen om Indien.

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  • 10.
    Faxneld, Per
    Södertörn University, School of Historical and Contemporary Studies, The Study of Religions.
    An Occult Soothsayer and Prophet2022In: Sasha Chaitow: Son of Prometheus: The Life and Work of Joséphin Péladan, Munich: Theion Publishing , 2022, p. 19-22Chapter in book (Other academic)
  • 11.
    Faxneld, Per
    Södertörn University, School of Historical and Contemporary Studies, The Study of Religions.
    Belials säd: F.W. Murnaus Nosferatu2022In: Aiolos: Tidskrift för litteratur, teori och estetik, ISSN 1400-7770, no 74-75, p. 54-63Article in journal (Other academic)
  • 12.
    Faxneld, Per
    Stockholms universitet.
    Blavatsky the Satanist: Luciferianism in Theosophy, and its Feminist Implications2012In: Temenos, ISSN 0497-1817, E-ISSN 2342-7256, Vol. 48, no 2, p. 203-230Article in journal (Refereed)
    Abstract [en]

    H. P. Blavatsky’s influential The Secret Doctrine (1888), one of the foundation texts of Theosophy, contains chapters propagating an unembarrassed Satanism. Theosophical sympathy for the Devil also extended to the name of their journal Lucifer, and discussions conducted in it. To Blavatsky, Satan is a cultural hero akin to Prometheus. According to her reinterpretation of the Christian myth of the Fall in Genesis 3, Satan in the shape of the serpent brings gnosis and liberates mankind. The present article situates these ideas in a wider nineteenth-century context, where some poets and Socialist thinkers held similar ideas and a counter-hegemonic reading of the Fall had far-reaching feminist implications. Additionally, influences on Blavatsky from French occultism and research on Gnosticism are discussed, and the instrumental value of Satanist shock tactics is considered. The article concludes that esoteric ideas cannot be viewed in isolation from politics and the world at large. Rather, they should be analyzed both as part of a religious cosmology and as having strategic polemical and didactic functions related to political debates, or, at the very least, carrying potential entailments for the latter.

  • 13.
    Faxneld, Per
    Mittuniversitetet.
    Bleed for the Devil: Ritualized Self-Harm as Transgressive Practice in Contemporary Satanism, and the Re-enchantement of Late Modernity2015In: Alternative Spirituality and Religion Review, E-ISSN 1946-0538, Vol. 6, no 2, p. 165-196Article in journal (Refereed)
    Abstract [en]

    Using ethnographic method combined with analysis of primary sources like mass media appearances, song lyrics and websites, the article ex-amines ritualized self-injury in the Black Metal milieu. It is shown that this type of ascetic mortification is no aberration in the history of religions, but diverges from older forms of Satanism. Self-injury functions in Black Metal Satanism as a symbol of transgression and virile bravado, and as a means to display allegiance to the Satanic cause by permanently marking the body. It is typically described by practitioners as a blood sacrifice to Satan. This ritualization of self-injury, where it is explicitly framed as a practice completely different from anything occurring in a secular context, is part of a broader endeavor in the milieu, which seeks to re-enchant a late modernity perceived to be devoid of spiritual values. Increasing mass media attention to self-injury, there postulated as a (secular) mental health problem among adolescent girls, has therefore lessened its usefulness as a sacralized and masculine transgressive symbol. This, it is argued, explains the declining emphasis on it in the Satanic milieu in recent years.

  • 14.
    Faxneld, Per
    Stockholms universitet.
    Blood, Sperm and Astral Energy-Suckers: Edvard Munch's Vampire2011In: eMunch.no: Text and Image / [ed] Mai Britt Guleng, Oslo: Munch Museum , 2011, p. 187-198Chapter in book (Other academic)
  • 15.
    Faxneld, Per
    Stockholms universitet.
    Djävulen som kvinnans befriare: Om en drastisk feministisk strategi , ca 1880–19302015In: Tidsskrift for kjønnsforskning, ISSN 0809-6341, E-ISSN 1891-1781, Vol. 39, no 2, p. 111-129Article in journal (Refereed)
    Abstract [en]

    The article discusses how feminists, in particular in the period circa 1880–1930, have employed Satanism (i.e., a positive portrayal of the Devil) as a strategy in their endeavors. The central theme in this context is the construction of a counter-myth to the hegemonic Christian myth of Eve’s interaction with the Serpent/Satan in the Garden of Eden. This narrative has traditionally been used by conservative Christians to legitimate the subjugation of women. By making Eve and the Serpent heroic rebels against an oppressive patriarchal God, the social implications of the original myth are attacked. An important background for much of this insurrectionist rhetoric was the esoteric and pro-Satanic counter-myth constructed by Helena Petrovna Blavatsky, chief ideologist of the influential Theosophical Society. Equally crucial was the fact that Satanism, as the article demonstrates, was well-established as a language of resistance, and had been employed by dissidents like Shelley and various socialists to provoke the bourgeoisie and display a complete rejection of hegemonic discourses. Concluding the article is a discussion of the paradoxes inherent when a counter-discourse is created, such as the reification and perpetuation of existent mythologies.

  • 16.
    Faxneld, Per
    Stockholms universitet.
    En Lucifer för vår tid: Esoterism och postmodernitet i Arturo Pérez-Revertes Dumasklubben2010In: Förborgade tecken: Esoterism i västerländsk litteratur / [ed] Faxneld, Per & Fyhr, Mattias, Umeå: Bokförlaget h:ström - Text & Kultur, 2010, p. 273-289Chapter in book (Other academic)
  • 17.
    Faxneld, Per
    Södertörn University, School of Historical and Contemporary Studies, The Study of Religions.
    En verkligt modern människa måste vara ockultist: Nobelpriset i litteratur och sekelskiftets ockulta strömningar2022In: Evigt liv / [ed] Jan Gradvall; Clara Åhlvik, Stockholm: Liljevalchs / Nobelmuseet , 2022, p. 381-413Chapter in book (Other academic)
  • 18.
    Faxneld, Per
    Mittuniversitetet.
    Esotericism in Modernity, and the Lure of the Occult Elite: The Seekers of the Zum schwarzen Ferkel circle2015In: Vigeland + Munch: Behind the Myths / [ed] Trine Otte Bak Nielsen, Antwerpen: Mercatorfonds , 2015, p. 92-105Chapter in book (Refereed)
  • 19.
    Faxneld, Per
    Stockholms universitet, Religionshistoriska avdelningen.
    Feminist Vampires and the Romantic Satanist Tradition of Counter-readings2012In: Woman as Angel, Woman as Evil: Interrogating Boundaries / [ed] Andrea Ruthven, Gabriela Mádlo, Oxford: Inter-Disciplinary Press, 2012, p. 55-75Chapter in book (Refereed)
  • 20.
    Faxneld, Per
    Mittuniversitetet.
    Förnuftet är en dålig guide: Sekularitet och andlighetsdiskurs inom östasiatiska kampkonster i Väst2016In: Aura. Tidskrift för akademiska studier av nyreligiositet, ISSN 2000-4419, Vol. 8, no 1, p. 57-89Article in journal (Refereed)
  • 21.
    Faxneld, Per
    Södertörn University, School of Historical and Contemporary Studies, The Study of Religions.
    Förord2021In: La Marchesa: Luisa Casatis liv och skepnader / [ed] Scot D. Ryerson; M.D. Orlando, Stockholm: Alastor , 2021, p. 9-14Chapter in book (Other (popular science, discussion, etc.))
  • 22.
    Faxneld, Per
    Södertörn University, School of Historical and Contemporary Studies, The Study of Religions.
    Hvad Freud ved om okkultisme2021In: Psykologi : og din personlige udvikling, ISSN 1603-9203, no 3, p. 16-22Article in journal (Other (popular science, discussion, etc.))
  • 23.
    Faxneld, Per
    Södertörn University, School of Historical and Contemporary Studies, The Study of Religions.
    Hädelse och hysteri2022Other (Other (popular science, discussion, etc.))
  • 24.
    Faxneld, Per
    Stockholms universitet.
    "In Communication With the Powers of Darkness": Satanism in Turn-of-the-century Denmark, and Its Use as a Legitimating Device in Present-day Esotericism2013In: Occultism in a Global Perspective / [ed] Henrik Bogdan and Gordan Djurdjevic, Durham: Acumen Publishing, 2013, p. 57-78Chapter in book (Refereed)
  • 25.
    Faxneld, Per
    Stockholms universitet.
    Inledning: Esoterism, litteratur och definitioner2010In: Förborgade tecken: Esoterism i västerländsk litteratur / [ed] Faxneld, Per & Fyhr, Mattias, Umeå: Bokförlaget h:ström - Text & Kultur, 2010, p. 7-24Chapter in book (Other academic)
  • 26. Faxneld, Per
    Internalizing the Femme Fatale?: Self-dramatization and Symbolic Resistance to Religious More in France and Italy, ca 1870-19322014In: Vile women: female evil in fact, fiction and mythology / [ed] Anthony Patterson & Marilena Zackheos, Oxford: Inter-Disciplinary Press, 2014Chapter in book (Other academic)
  • 27.
    Faxneld, Per
    Stockholms universitet.
    "Intuitive, receptive, dark": Negotiations of femininity in the contemporary Satanic and Left-hand Path milieu2013In: International Journal for the Study of New Religions, ISSN 2041-9511, E-ISSN 2041-952X, Vol. 4, no 2, p. 201-230Article in journal (Refereed)
    Abstract [en]

    The article discusses some of the debates over the construction of gender taking place in the satanic and Left-hand Path (LHP) milieu, in particular the different varieties of upvaluing of “the feminine.” This includes disputes over what the term feminism entails, what the best strategies for women to gain more power are, and if “feminine” is an essence that can be contrasted with a fixed “masculine.”

    Notions of gender polarity as necessary for magical practice or cosmic balance are given special attention, as are borrowings from feminist terminology (e.g. “patriar- chy”) by figures that are far from feminist in orientation. Aside from tex- tual sources, the article draws on communication with 44 informants.    

    Three basic approaches to gender can be discerned in the milieu:  1) Gender as an insignificant category, 2) Gender as a natural polarity, 3) Gender as false consciousness. Of these, number two is the most common, while number one is quite seldom seen—gender is a major issue, one way or another. Femininity is frequently discussed by both men and women, while masculinity is a less popular topic. Femininity, then, is a particularly contested matter in the milieu.

    Overall, the dominant view of gender is that the two sexes should be strictly dichotomized. The article concludes that with some exceptions most organizations in the milieu are numerically dominated by men. However, some important groups have periodically been led by women, and there are several female key producers of ideology. The partly reactionary views concerning gender issues held by some female leaders indicate that female leadership does not necessitate that a conventional feminism would permeate the organization. Further, it is difficult to see any absolute correlation between female leadership and upvaluing of the feminine in mythology. Moreover, the article demonstrates, such upvaluing does not in itself always signify an underlying ideology of political feminism.

  • 28.
    Faxneld, Per
    Södertörn University, School of Historical and Contemporary Studies, The Study of Religions.
    Ivan Aguéli the Esotericist in Reality and Fiction2021In: Anarchist, Artist, Sufi: The Politics, Painting, and Esotericism of Ivan Aguéli / [ed] Mark Sedgwick, London: Bloomsbury Academic, 2021, p. 45-54Chapter in book (Refereed)
  • 29. Faxneld, Per
    Keine menschliche Macht engt ihn ein: Die Esoterisierung des avantgardistischen Kunstdiskurses im Berlin der Jahrhundertwende2014In: Akseli Gallen-Kallela & Berlin: die historischen Schichten der Gemälde, Espoo: Gallen-Kallela Museum , 2014, p. 70-81Chapter in book (Other (popular science, discussion, etc.))
  • 30.
    Faxneld, Per
    Mittuniversitetet.
    Kom, Ondska, bliv mitt goda: Black metal-nyreligiositet och motdiskursens ordning2015In: DIN: tidsskrift for religion og kultur, ISSN 1501-9934, E-ISSN 2387-6735, Vol. 17, no 1, p. 62-94Article in journal (Refereed)
    Abstract [en]

    The article discusses the innovative form of Satanism that arose in theNordic Black Metal milieu around 1989–1990. Its focus on theistic wor-ship of Satan, and evil as the highest value, set it apart from most otherknown forms of Satanism. Drawing on fanzines, records and interviews,it is demonstrated that this counter-discourse positioned itself in oppo-sition to LaVeyan Satanism – which was perceived as too humanitarian,positive and soft – to a greater extent than it focused on anti-Christianpolemics. The possible influence of role-playing games is also scruti-nized, and it is found that there are certain connections between BlackMetal Satanism and this phenomenon. Finally, the paradoxes inherentin a counter-discursive project like the celebration of evil are highlighted.

  • 31.
    Faxneld, Per
    Södertörn University, School of Historical and Contemporary Studies, The Study of Religions.
    Martial Arts Spirituality in Sweden: The Occult Connection2021In: The Occult Nineteenth Century: Roots, Developments, and Impact on the Modern World / [ed] Lukas Pokorny; Franz Winter, London: Palgrave Macmillan, 2021, p. 221-243Chapter in book (Refereed)
  • 32.
    Faxneld, Per
    Mittuniversitetet.
    Massimo Introvigne: Satanism: a Social History. Leiden, Netherlands: Brill, September 2016.2017In: Reading Religion, no March 7Article, book review (Other (popular science, discussion, etc.))
  • 33.
    Faxneld, Per
    Mittuniversitetet.
    Mona Lisa’s Mysterious Smile: The Artist Initiate in Esoteric New Religions2016In: Nova Religio, ISSN 1092-6690, E-ISSN 1541-8480, Vol. 19, no 4, p. 14-32Article in journal (Refereed)
    Abstract [en]

    The article discusses the view, held by many nineteenth-century authors, of Leonardo da Vinci as an esotericist, and his La Gioconda as mysterious, sinister and filled with hidden signs. This “esoterization” of the painting and its creator was part of a broader tendency to view artists, both historical and contemporary, as magicians and mystics in some sense. Hereby, art became integrated into the endeavors of various esoteric groups and thinkers, and an originally secular Renaissance work was absorbed into a nineteenth-century “occulture” or “cultic milieu.”

  • 34.
    Faxneld, Per
    Stockholms universitet.
    Mörkrets apostlar: satanism i äldre tid2006Book (Other academic)
    Abstract [en]

    A study of which types of Satanism were present before the founding of the Church of Satan in 1966. The conclusion is that very few individuals or organisations prior to 1966 could reasonably be labelled Satanists, but that a few examples can in fact be found, and that some of these should be considered important for the development of the forms of Satanism that we can observe today.

  • 35.
    Faxneld, Per
    Södertörn University, School of Historical and Contemporary Studies, The Study of Religions.
    Ockultism + Psykoanalys = sant?2020In: Modern psykologi, ISSN 2000-4087, no 9, p. 52-58Article in journal (Other (popular science, discussion, etc.))
  • 36.
    Faxneld, Per
    Södertörn University, School of Historical and Contemporary Studies, The Study of Religions.
    Of Portals and Portentous Powers: The Art of Fosco Culto2022In: The Art of Fosco Culto / [ed] Kazim, Paris: Hexen Press , 2022, p. 37-156Chapter in book (Other academic)
  • 37.
    Faxneld, Per
    Södertörn University, School of Historical and Contemporary Studies, The Study of Religions.
    Recension, Bengt af Klintberg: Vänster hand och motsols2020In: Svenska landsmål och svenskt folkliv, ISSN 0347-1837, Vol. 143, p. 249-252Article, book review (Other academic)
  • 38.
    Faxneld, Per
    Stockholms universitet.
    Review: Jesper Aagaard Petersen (ed.), Contemporary Religious Satanism: A Critical Anthology2012In: Aries: Journal for the Study of Western Esotericism, ISSN 1567-9896, E-ISSN 1570-0593, Vol. 12, no 1, p. 170-177Article, book review (Other academic)
  • 39.
    Faxneld, Per
    Södertörn University, School of Historical and Contemporary Studies, The Study of Religions.
    Rites of Reversal: Sverre Malling’s Rehabilitation of the Futures That Never Were2021In: Adieu to Old England, London: Kristin Hjellegjerde Gallery , 2021, p. 15-30Chapter in book (Other academic)
  • 40.
    Faxneld, Per
    Stockholms universitet.
    Satanic Feminism: Lucifer as the Liberator of Woman in Nineteenth-Century Culture2014Doctoral thesis, monograph (Other academic)
    Abstract [en]

    According to the Bible, Eve was the first to heed Satan’s advice to eat of the forbidden fruit. The notion of woman as the Devil’s accomplice is prominent throughout the history of Christianity. During the nineteenth century, rebellious females performed counter-readings of this misogynist tradition. Hereby, Lucifer was reconceptualised as a feminist liberator of womankind, and Eve became a heroine. In these reimaginings, Satan is an ally in the struggle against a patriarchy supported by God the Father and his male priests.

    This study delineates how such Satanic feminism is expressed in a number of nineteenth-century esoteric works, literary texts, autobiographies, pamphlets and journals, newspaper articles, paintings, sculptures and even artefacts of consumer culture such as jewellery.

    In the material, four motifs in particular are prominent: 1) interpretations of Eve’s role in the fall of man as something positive, 2) the witch as a proto-feminist figure, 3) the demon lover as an emancipator, 4) a feminised Satan contrasted with an oppressive male God. A fifth and less central motif is conceptions of Lilith, according to Jewish lore the unruly first wife of Adam, as the first feminist.

    The analysis focuses on interfaces between esotericism and the political realm, as well as the interdependence of literature and the occult. New light is thus shed on neglected aspects of the intellectual history of feminism, Satanism and revisionary mythmaking. The study is informed by theories concerning counter-readings, counter-discourses and counter-myths, and in particular highlights the complex interplay of such phenomena and the hegemonic discourses that demonised feminism. A key theme in this context is the limits and paradoxes of inversion as a subversive strategy.

  • 41.
    Faxneld, Per
    Mittuniversitetet.
    Satanic feminism: Lucifer as the liberator of woman in nineteenth-century culture2017Book (Other academic)
    Abstract [en]

    According to the Bible, Eve was the first to heed Satan’s advice to eat of the forbidden fruit. The notion of woman as the Devil’s accomplice is prominent throughout the history of Christianity and has been used to legitimate the subordination of wives and daughters. During the nineteenth century, rebellious females performed counter-readings of this misogynist tradition. Hereby, Lucifer was reconceptualized as a feminist liberator of womankind, and Eve became a heroine. In these reimaginings, Satan is an ally in the struggle against a patriarchy supported by God the Father and his male priests. The book delineates how such Satanic feminism is expressed in a number of nineteenth-century esoteric works, literary texts, autobiographies, pamphlets and journals, newspaper articles, paintings, sculptures, and even artefacts of consumer culture such as jewellery. The analysis focuses on interfaces between esotericism, literature, art, and the political realm. New light is thus shed on neglected aspects of the intellectual history of feminism, Satanism, and revisionary mythmaking. The scope of the study makes it valuable not only for historians of religion but also for those with a general interest in cultural history (or specific aspects of it like gender history, romanticism, or decadent-symbolist art and literature).

  • 42.
    Faxneld, Per
    Stockholms universitet.
    Secret Lineages and De Facto Satanists: Anton LaVey's Use of Esoteric Tradition2013In: Contemporary Esotericism / [ed] Asprem, Egil & Granholm, Kennet, Sheffield: Equinox Publishing, 2013, p. 72-90Chapter in book (Refereed)
    Abstract [en]

    The chapter investigates how Anton LaVey constructs a Satanic tradition in his texts, and to what use he puts it. It presents an interpretation of this based on LaVey’s overall ontology and view of religious and esoteric phenomena. LaVey both utilizes historical predecessors in a way that is common within Western esotercism in general, and breaks with this common usage. Discarding most of the old esoteric and Satanic material as ineffectual and outdated, he paradoxically still emerges as dependent on it. The chapter argues that the prime function of tradition for LaVey is not legitimization, as perhaps would be expected. Rather, he seems to deem tradition most useful for bringing about certain psychological effects in a framework where one practises the ‘willing suspension of disbelief’ in a limited context, playfully creating the right atmosphere for Satanic activities. The mechanics of tradition are thus openly displayed and consciously utilized as mood‐creating spectacle for purely instrumental purposes. Hence, LaVey’s references to secret lineages should not be considered a counterfeiting of tradition, since he is quite openly playing with the psychological effects of (a more or less fictitious) tradition, and inviting others to take part in this game.

  • 43.
    Faxneld, Per
    Södertörn University, School of Historical and Contemporary Studies, The Study of Religions.
    Spinster Satanism2021In: Hellebore, Vol. 3, no 6, p. 36-44Article in journal (Other academic)
  • 44.
    Faxneld, Per
    Södertörn University, School of Historical and Contemporary Studies, The Study of Religions.
    Teosofin, en ’öfverklass-sekt’?2020In: Arte et marte, ISSN 0284-1428, no 1, p. 16-19Article in journal (Other (popular science, discussion, etc.))
  • 45.
    Faxneld, Per
    Södertörn University, School of Historical and Contemporary Studies, The Study of Religions.
    Teosofin och den svenska sekelskifteskonsten2023In: Maja Fjaestad: Att se på världen med konstnärsögon / [ed] Anneli Strömberg, Hannes Trygg, Maria Hellstadius Wiberg, Arvika: Votum , 2023, 1, p. 100-107Chapter in book (Other academic)
  • 46.
    Faxneld, Per
    Mittuniversitetet.
    The Death of the Author and the Birth of the Luciferian Reader: Ur-images, Postmodernity and Semiotic Self-Apotheosis2016In: Lux in Tenebris: The Visual and Symbolic in Western Esotericism / [ed] Peter Forshaw, Leiden: Brill Academic Publishers, 2016, p. 425-446Chapter in book (Refereed)
  • 47.
    Faxneld, Per
    Stockholms universitet.
    The Devil is Red: Socialist Satanism in the Nineteenth Century2013In: Numen, ISSN 0029-5973, E-ISSN 1568-5276, Vol. 60, no 5-6, p. 528-558Article in journal (Refereed)
    Abstract [en]

    During the nineteenth century, socialists all over the Western world employed Satan as a symbol of the workers’ emancipation from capitalist tyranny and the toppling of the Christian Church, which they perceived as a protector of this oppressive system. Starting with the English Romantics at the end of the eighteenth century, European radicals developed a discourse of symbolic Satanism, which was put to use by major names in socialism like Godwin, Proudhon, and Bakunin. This shock tactic became especially widespread in turn-of-the-century Sweden, and accordingly the article focuses on the many examples of explicit socialist Satanism in that country. They are contextualized by showing the parallels to, among other things, use of Lucifer as a positive symbol in the realm of alternative spirituality, specifically the Theosophical Society. A number of reasons for why Satan gained such popularity among socialists are suggested, and the sometimes blurry line separating the rhetoric of symbolic Satanism from actual religious writing is scrutinized.

  • 48.
    Faxneld, Per
    Stockholms universitet.
    The Strange Case of Ben Kadosh: A Luciferian Pamphlet from 1906 and its Current Renaissance2011In: Aries: Journal for the Study of Western Esotericism, ISSN 1567-9896, E-ISSN 1570-0593, Vol. 11, no 1, p. 1-22Article in journal (Refereed)
    Abstract [de]

    In diesem Aufsatz wird ein früher und ziemlich unbekannter Satanist namens Ben Kadosh behandelt (Carl William Hansen 1872-1936), der in Dänemark am Anfang des 20en Jahrhunderts tätig war. Kadosh hat in der Gründung mehreren Freimauerlogen teilgenommen und stand mit einer Reihe von wohlbekannten esoterischen und literarischen Persönlischkeiten in Verbindung. Als sein System eine eklektische Mischung darstellte, wo der griechische Gott Pan beispielsweise mit Gnostizismus, Freimauermystizismus und Lobpreisungen von Luzifer verbunden wird, können verschiedene möglische Influenzen auf seine Lehre angeführt werden. Es ist ganz unwahrscheinlich, daß Kadosch in seiner Zeit mehrere Anhänger gewonnen hat. Heutzutage sind aber seine Idéen von einer Gruppe rehabilitiert worden, die hauptsätzlich in Dänemark und Schweden aktiv ist. Wichtiger für die Anhänger dieser Gruppe erscheint die Verwendung von Kadosh als ein Werkzeug um ihre eigene Wirksamkeit Legitimität und historische Würzeln zu geben, als für die eigentliche Fortsetzung seiner Gedanken zu sorgen.

  • 49.
    Faxneld, Per
    Stockholms universitet.
    Woman Liberated by the Devil in Four Gothic Novels: William Beckford’s Vathek (1786), Matthew Lewis’ The Monk (1796), Charlotte Dacre’s Zofloya or The Moor (1806) and Charles Maturin’s Melmoth the Wanderer (1820)2010In: Grotesque Femininities: Evil, women and the Feminine / [ed] Barrett, M., Oxford: Inter-Disciplinary Press, 2010, p. 27-40Chapter in book (Other academic)
  • 50.
    Faxneld, Per
    Stockholm University, Sweden.
    Инфернальный феминизм2022Book (Refereed)
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