Interview with Tommy Eriksson
April 10, 2026
In this interview, we meet Tommy Eriksson, the man who founded the Swedish Satanist Church in 1998. Today, he is no longer the chairman, but he remains active within the Swedish Satanist Church. Tommy writes extensively, including books and articles.
I sat down for a conversation with this widely discussed man. This is the first interview in our interview series “A Dark Portrait from Within.” I wish you a good read.
To clarify, the abbreviation “V” stands for “Valpuri,” that is, myself, and “T” stands for Tommy.
V:
Does the Swedish Satanist Church advocate nationalism, National Socialism, and fascism?
T:
Within several dark and esoteric traditions, the concept of the Black Sun occupies a central position, as do the occult currents of thought that, during the first half of the 20th century, engaged with the ideal of the Übermensch and various methods of accelerating its realization, even in collective terms. These ideas appeared intellectually interesting to explore further, not from a political or racial-ideological perspective, but rather as part of one’s own development –what is sometimes referred to as a form of accelerated evolution.
This was also a subject I discussed to some extent with Tommy Rydén, a figure with a background in the National Socialist movement during the early 2000s. However, it should be emphasized that none of the involved parties held any illusions about or sympathies for National Socialism as a political system; rather, we maintained a critical stance toward its ideological expressions.
In parallel, we engaged in studies of traditions such as Voudon, without thereby identifying culturally or ethnically with its original context. The interest was of an esoteric and methodological nature, not identity-political.
Rune magic also constituted one of several approaches in our work. However, this contributed to certain groups – particularly individuals from more contemporary satanic environments – interpreting us as ideologically aligned with Nazism. This conclusion was rooted partly in a lack of interest in, or understanding of, traditional Satanism and dark magic, and partly in a tendency to interpret symbolism through a narrow contemporary lens, often connected to gender politics and activism.
As a result, we came to be seen as enemies by "Satanistiska samfundet" (some woke-"satanists" in Sweden). Among other things, it was claimed that we had issued threats against them. It would have been entirely unreasonable for us to be responsible for such threats, as in such a situation we would not have given prior warning if the circumstances had required it. This was my response to them, and after that the discussion was considered closed from our side.
V:
Which types of Satanism are accepted within the Swedish Satanist Church, and why?
The Swedish Satanist Church was originally founded by individuals with backgrounds in various esoteric and satanic traditions, including Dragon Rouge, the Temple of Set, the Church of Satan, and The Satanic Order. Although during the early years we outwardly presented ourselves as representatives of a more purely LaVeyan interpretation, both lodges and individual members were allowed to retain and operate from their respective traditional foundations. There was thus no expectation to abandon one’s original affiliation.
It was only at a later stage that we explicitly articulated this approach publicly and made it one of the defining characteristics of the organization to be eclectic. This also included an active encouragement for members to explore, study, and, through their own experiences, arrive at a personal interpretation of Satanism, rather than uncritically adopting a dogmatic truth conveyed by us – something that risks inhibiting the individual encounter with the dark dimension and thereby also one’s own development.
At the same time, there runs a clear intellectual-historical and philosophical red thread through most satanic traditions. This includes a number of central principles: radical individualism, a striving toward self-deification, an acknowledgment of the so-called sins as fundamental driving forces – which should be embraced rather than denied – as well as an explicit social Darwinist stance combined with a Nietzschean ideal of the Übermensch. When these fundamental elements are in place, it becomes of secondary importance how the individual chooses to interpret the concept of Satan.
V:
It is known that you have served time in prison for assaulting a Christian person – is that correct?
T:
These were simply different times in the 1990s when this occurred. For many today, it is difficult to understand, as one no longer has the same type of physical enemies as a Satanist. But at that time, there were situations where we had to stand up for the Swedish Satanist Church.
This was one of those occasions when things had escalated to the point that a girl within the organization was subjected to an attempted rape by a member of a Christian congregation who had taken an interest in us.
What was later described as “aggravated assault with elements resembling torture and particular ruthlessness” was our way of marking where our boundaries lay – and that we would respond to threats.
It cost me 26 months in prison, but I would have done exactly the same thing again today if it had been necessary.
He was indeed a Christian, but the reason for the incident was that he had attempted to rape a girl who was a member of our organization, and we responded accordingly, as rape is one of the most abhorrent acts that exist.
The result was the sentence that led to me serving 2.5 years in prison.
V:
You write a great deal about Satanism. What have you published previously, and what can we expect in the future?
T:
Over the past year, I have produced twelve writings which, although they do not claim complete depth, nevertheless function as qualified introductions to a range of esoteric and magical traditions. These include, among other things, vampirism, dark magical currents within Eastern mysticism, witchcraft, the Black Mass, Qliphothic teachings, Voudon, and the intellectual-historical development of Satanism.
In parallel with this work, I am in the process of co-authoring a book on Yazidism together with a number of Yazidis. This project addresses both the theology and societal structure of the religion, as well as its esoteric dimensions and magical traditions, with the ambition of offering a more comprehensive and nuanced presentation.
At the same time, another book project is on the way in which I serve as the principal author in collaboration with the chairman of the Swedish Satanist Church, Stalo, and the founder of Dragon Rouge, Thomas Karlsson. This work aims to explore chaos-gnosticism on a more profound philosophical level. It is a significantly heavier and more demanding work, dealing with what may be described as the darkest and most esoterically inaccessible expressions of Satanism – in some sense that which the Christian tradition has historically warned against. The book is planned as an exclusive edition, to be published in both English and Swedish, in collaboration with Rebecka Hanell from the art group Estetisk Terror.
Regarding future projects, there are also plans for a comprehensive biographical work covering some of the most significant figures in the history of Swedish Satanism. In addition, another work is in the planning stage: an academically grounded and intellectually deepened study of the development of Satanism, which will undoubtedly constitute an extensive and demanding research effort.
V:
A very current question for many is: why did you pass the chairmanship specifically to Stalo?
T:
I held the position of chairman from the organization’s inception, with the exception of two shorter interruptions. Over time, however, I reached a point where it became necessary to transfer the responsibility to someone younger and more driven than myself.
The role of chairman entails continuous work, both externally and internally within the organization, and in practice leaves limited room for one’s own personal and intellectual development.
My resignation from the position has therefore resulted in significantly greater freedom. It has opened up opportunities for me to devote myself more fully to independent development, as well as to writing and active work in areas that were previously difficult to prioritize.
A clear example is chaos-gnosticism, which I now have the opportunity to explore in a more consistent and explicit manner, without having to maintain the outward eclecticism that the role of chairman required.
V:
As a final question, I would like to know your best and your worst memory from the Swedish Satanist Church during your time as chairman.
T:
My very first memory is actually all the lodges we had during our peak period, and my most significant experiences within the Swedish Satanist Church are largely connected to the lodge activities we conducted in several cities for a period of time. Particularly prominent were the activities in Gothenburg, Uddevalla, Uppsala, Stockholm, and Malmö, although we also had representation in other locations for shorter intervals.
The opportunity to travel between these environments and meet organized Satanists – brothers and sisters – in their own cities constituted a unique and formative experience. This took place during a time when, alongside a deep seriousness in our work with dark magic and Satanism as a whole, we lived with an intensity that could almost be compared to a rock star lifestyle. From this duality emerged memories of lasting value, as well as bonds of friendship that endure to this day.
The strongest memory I carry, however, is connected to the tragic passing of our vice chairman, Helena Romander. She was personally very close to me and played a central role in shaping the degree system and structure that the Swedish Satanist Church would later adopt.
V:
Thank you for taking the time for this interview.
T:
Thank you. Ave Satanas.
The interview was conducted and compiled by me, Valpuri (First witch in Malefica-SSK and priestess degree 2 in the Swedish Satanist Church).
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