Archive for the 'Spirituality' Category

Feb 13 2014

paths

I’ve recently come to terms with the fact that -in for a penny, in for a pound- I’ll probably never stop searching for meaning, for answers, for gnosis, and for ways to find them.

When I was an undergrad, and active in theater, I wound up writing an extensive paper on Jean Genet, focusing on his plays: The MaidsDeathwatchThe BalconyThe Blacks, and The Screens.  At the time, most of the authors I was reading could be summed up as “any combination of gay, criminal, and/or an addict” (Burroughs, Genet, and Charriere were all in heavy rotation, as well as others I’ve since forgotten about). I haven’t read Genet since the late 80s, but have recently reacquired a good chunk of his work. I’ll probably revisit him at some point in the future (currently reading Melmoth the Wanderer by Maturin, and loving it). My final paper on Genet for my second semester of History of the Theater was probably about 15-20 pages about Genet’s idea of “Theater as Ritual” which is an idea that resurfaced for me towards the end of my time in grad school.

Namely, in terms of Antero Alli’s ParaTheatrical Research.

I haven’t worked with Alli (though if I could go back in time, I would have considered this as a possible portion of my grad-school studies), but I’ve gotten to know him a little bit via Facebook. Interesting fellow. You really should check him and his work out.

In any event, I’m not writing about Alli, or Genet here, ultimately, but rather the quest – the need to touch that-which-cannot-be-named, to understand. One of my favorite quotes from Lon Milo DuQuette in The Magick of Thelema (1993) sums it up for me:

“The Magician does not necessarily want the burden of existence lifted from his shoulders; he wants to understand why he is carrying it and where.”

In fact, I used that quote as the opening salvo of my personal statement in grad school.

For a while, as I’ve written throughout this site, I was very interested in Crowley, the O.T.O., Thelema, variations on T.O.P.Y.,  and Chaos Magick.

These days, I find my interests to be much quieter.

One stream that I’ve become very interested is the traditional practices of my ancestors. My great-great maternal grandfather, Albert Hunter, was a Pennsylvania Dutch Pow-wow practitioner. I’ve also been quietly looking into Rune systems as well, and become interested in plant lore, and still have an immense love and respect for dreams and dreaming.

All of this, while working a 9-5 (okay, 8:30-4:30) job, and raising a two year old son.

In fact, part of the reason I’ve become interested in these traditions (and, honestly, I’d say they’re supplemental to my interests in “higher” magick, rather than replacing them), is to pass these traditions on to him. The day will come when he asks us “Mom, Dad, what do we believe?” and I want to have an answer for him.

A little while back, a group entered my awareness. I know none of the players involved, and the literature is prohibitively expensive. On the surface, however, their interests seem to be along the lines of where my own are right now. I have no idea how to make contact, or if I even want to make contact. My experiences with groups tend to inevitably end in disappointment.

That said, I hereby affirm my intention to at least read what literature of theirs that I can come by (and, let’s be honest, when your major texts are going for thousands of dollars on the secondary market, there are .PDFs to be had until other printings surface), and determine whether it continues to appear to be a good match.

One sign, I suppose, was that upon contemplating them last night, I was reminded of The Xenis Emputae Travelling Band. Last night, I loaded their discography onto my iPad, to listen to at work today. This morning, I found that Phil Legard (the main force behind XETB), posted a piece yesterday about a quasi-mystical horseman’s guild from the 19th century (fascinating reading, actually), specifically remarking about the use of a magickal “toad bone” to control the horses.

He provides references to a few works about the toad bone, including pieces by Andrew Chumbley.

Sometimes the universe winks back at you.

I should clarify that I would not call my current interests “Wicca” – I have no use for Gardner, nor his school.

Ultimately, I believe, we all need to find our own ways – our own paths, but they can and should be rooted in those of our ancestors.

If my son rejects all of this, I am totally fine with that.

If, however, he has an interest, then I want to be able to be the best resource and facilitator I can be.

But in the end, this is for me.

It is what I need to do.

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Nov 12 2013

Witch Way

A piece at The Blyssful Witch crossed my path this morning: The Whitewashing of Witchery in American Neo Paganism – The Taming of the Witch.

The author writes:

To understand witchcraft we must descent into the darkness of the deepest oceans of the mind. In our efforts to avoid facing the realities of human evil, we have tamed the witch and made her comic, dressing her in a  peaked cap and setting her on a broom for the amusement of children at Halloween.

Thus made silly, she can easily be exorcised from our mind, and we can convince our children-and ourselves-that ‘there is no such thing as a witch.’

But there is, or at least there was.

I am weary of the weak witch; that watery individual who lurks on the fringes of occult studies and Crafting, proclaiming to take the ‘higher’, moralistic road and for the sake of acceptability and temperance, decides to ignore the history and origin of Witchery in its true form.

The ‘menace’ in the Craft has been taken out and replaced by bland mediocrity; a mouth with no teeth, a religion and practice with no bite, no fervor, no sting and no power.

We are pale, insipid reproductions of the Wise Women and Cunning Men of our past.

How far we have fallen.

This arrived at precisely  the right time for me.  I’ve been undergoing a prolonged case of reluctance.

This reluctance was born out of a sense of betrayal that took over my life in 2008-2009.  This reluctance made me over-reliant on approval of others who either don’t understand, will never approve, or are apathetic. What I somehow forgot in the process is that this is fine.  I don’t need their understanding, I don’t need their approval, nor do I need them to even care. My avoidance of speaking and living my truth has become detrimental to myself, and is decidedly not the example I wish to set for my son. I can no longer afford to let “what will THEY say?” be a concern.

The Blyssful Witch continues:

The white washers have replaced the fear of hell with the fear of ‘karma’ or the three-fold law coming back to bite you in the ass.

They have replaced Christ and the Virgin Mary with the Lord and Lady.

They have replaced ‘love thy neighbor’ with ‘harm ye none.’

Not much difference really. What a fucking sad state.

To quote Peter Grey, “Modern dazed paganism often makes this mistake, choosing to take the palatable aspects of an imagined past and from the fashion an escape into an unrealized fantasy…In order to protect cherished beliefs that have been proved false, we often cling to fantasies…Modern pagan witchcraft… is beginning its arc of entropic decay of locked empty postures and meaningless gestures.”

(The Peter Grey quote is from his 2013 book Apocalyptic Witchcraft published by Scarlet Imprint – note to self: track down a copy).

This has been my biggest beef with just about every “spiritual” system I have come into contact with during my time in California – or at least most of the practitioners of them.  There are four powers attributed to the Sphinx: To Know, To Will, To Dare, and To Be Silent.

I will simply say that there is a lot of noise.  A LOT.

As Lao Tzu once said: “Those who know, don’t tell. Those who tell, don’t know.”

There is a line between “shaman” and “showman.”

When your weekend “shamanic” workshop includes a session on how to read animal entrails, then I’ll consider attending.

I am no longer interested in determining who is a huckster and who believes their own bullshit.  Both are equally frivolous pursuits.

It is time to move forward.

Am I giving up on Consciousness Studies and Dream Studies?  Hell no. But I am reclaiming and redefining them on my own terms.

I have a few ideas for projects, including one that doesn’t really have a name or a clear set of parameters to it – I only know it by what I am being called to read (mostly things that Those-Who-Would-Make-Me-Reluctant would hate if I thought for a moment they even knew what some of it was) as background material. 

The Blyssful Witch writes:

I will not be lumped together in the stew of acceptability and mediocrity that has been simmering on the back burners of modern paganism for the last few decades.

Nor will I, though I’m not talking about just paganism here.

I will not bow to gods that have no power and a practice that has no teeth.

Nor will I.

It’s time to push back.

It’s what I do.

“Serenity is a problem / When you get this close to Heaven / But you really want to see / The wonders of the underworld”Jhonn Balance

 

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Aug 02 2013

Meditations on Sol Niger, part III

‘Mr. Makepeace, do you really turn lead into gold?’

‘No, of course not. No one can do that. But if people think you’re foolish enough to try, they don’t bother to look at what you’re really doing. They leave you in peace.’

– Philip Pullman, Lyra’s Oxford

blacksunStanton Marlan, in Part I of this series, is quoted as calling the Black Sun a “paradox.” I have found it to be an elusive and enigmatic symbol. Indeed, I have found very little written on the image proper. Most sources will mention it, and then segue into a discussion of its properties, or more often, the alchemical processes associated with it – mortificatio, nigredo,, “blackening.”

In alchemy, nigredo, or “blackening” is a beginning stage in the alchemical opus. From nigredo, we move to albedo (“whitening”), and finally to rubedo (“reddening”). An interesting exercise is to look for alchemical processes in unlikely places, such as pop culture, or lowbrow humor. I can’t help but wonder at the alchemical possibilities of the old “What’s black and white and red all over?” jokes we used to tell as children. Sadly, the punchlines are about as cryptic as alchemical manuscripts (“a penguin with diaper rash,” “a panda with sunburn,” or “a nun with a bloody nose,” to name but a few) and don’t easily surrender their secrets!

The idea behind nigredo is that the old substance must die, in order to be reborn (first, purified via albedo, and then coming into its own in rubedo). This dying process is the mortificatio. Titus Burckhardt, in his book Alchemy (1997), describes the process as follows:

At the beginning of every spiritual realization stands death, in the form of ‘dying to the world.’ Consciousness must be withdrawn from the senses and turned inward. As the ‘inner light’ has not yet risen, this turning away from the outward world is experienced as a nox profunda (p. 186).

Lest this not sound intense enough, Jungian psychologist Edward Edinger (1994) reminds us that

Mortificatio is the most negative operation in alchemy. It has to do with darkness, defeat, torture, mutilation, death, and rotting. However these dark images often lead over to highly positive ones – growth, resurrection, rebirth – but the hallmark of the mortificatio is the color black (p.148).

Coupled with the mortificatio is the putrefactio, the rotting of the dead body.

Feces, excrement, and bad odors refer to the putrefactio. The common dreams of neglected or overflowing toilets which plague puritan minded people belong to this symbolism. Odor sepulcorum (the stench of the graves) is another synonym for putrefatio…worms accompany putrefaction…(p. 157).

Given this abundance of less-than-cheerful imagery, one is led to wonder why one would wish to embrace this process. Edinger righly points out that “one rarely chooses such an experience” (p. 172).

Yet from the darkness, comes light. In fact, as we will find out alter on, one cannot actually see light, except within the context of darkness. In addition, from death (literal or figurative) comes life. As a physical organic body decomposes, it feeds and nourishes all manner of life, from bacteria, to the aforementioned worms, to predators. The “fertilizer” we put in our gardens is simply a euphemism for shit and decaying matter.

At this point in the imagined dialogue, my friends might begrudgingly concede that I have a point, and after this quick glance into the darkness, return to the light once more.  After all, solar consciousness is very attractive. Things have never been accused of going “bump” in the day.

But let us return to the darkness, utilizing “lunar” consciousness to go gently into that good night, to see a number of points of view. I agree with Stanton Marlan when he says

…alchemical texts have traditionally spoken of [the] renewal as a transition from the blackness of the nigredo to the whiteness of the albedo, but I believe we have to be careful not to interpret this white outcome of the alchemical process in terms of literal color since there is a tendency in modern culture to see white and black as opposites. The whiteness of the albedo is simultaneously a developmental step in a series of alchemical processes and the illuminating quality intrinsic in the blackness of the nigredo process. The whiteness that the alchemists speak of is not a whiteness separate from blackness. On the contrary, to understand the ‘renewal’ that ‘follows’ the nigredo, one must go beyond simple dichotomies and see into the complexity of the blackness itself (2005, p. 99).

Edinger places the blackness as relative to the shadow in Jungian psychology. “The blackness, when it is not the original condition is brought about by the slaying of something” (1994, p. 150). I think this is accurate to a degree, but only part of a much larger picture. Nigredo is a process. One could argue that shadow parts of ourselves are created when we selectively “kill” potential aspects of ourselves in favor of other potentials. Yet to restrict our interpretation of the darkness to shadow is to severely inhibit ourselves, and our understanding of the Black Sun. As Marlan states,

…darkness historically has not been treated hospitably and…has remained in the unconscious and become a metaphor for it. It has been seen primarily in its negative aspect and as a secondary phenomenon, itself constituting a shadow – something to integrate, to move through and beyond. In so doing, it’s intrinsic importance is often passed over. This attitude has also been perpetuated in alchemy, which places darkness at the beginning of the work and sees it primarily in terms of the nigredo. Yet in its usage of the black sun there is a hint of a darkness that shines (p. 12).

We need to follow the dark light of the Black Sun through all of the fractal layers of the holographic reality to truly appreciate its power. Psychological alchemy may play an important part in the process of individuation, yet if alchemy is truly “above” as well as ‘below,” then there is a larger spiritual component as well. While alchemical processes can be found in just about every spiritual system, in the next installment of this series, I would like to turn to Sufism (as a matter of personal bias) to explore these ideas further.

Sources:

Burckhardt, Titus. (1997). Alchemy: Science of the Cosmos, Science of the Soul. Louisville, KY: Fons Vitae.

Edinger, Edward F. (1994). Anatomy of the Psyche: Alchemical Symbolism in Psychotherapy. Chicago: Open Court.

Marlan, Stanton. (2005). The Black Sun: The Alchemy and Art of Darkness. College Station: Texas A&M University Press.

(to be continued)

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Jul 15 2013

Meditations on Sol Niger, part II

“And I beheld when he had opened the sixth seal, and, lo, there was a great earthquake; and the sun became black as a sackcloth of hair, and the moon became as blood;” – Revelation 6:12

Before we plunge into the darkness, it might be best to lay some groundwork, and mention a few key concepts, and how I will be approaching them. Some of this will seem wildly off-topic at first, but will eventually coagulate (to borrow a term), into what I hope will illustrate how I am approaching the Black Sun, and why I am approaching it the way I am.

First, we must begin with the alchemical dictum, “as above, so below.” Hermes Trismegistus tells us in the Emerald Tablet that “what is below is like that which is above, and what is above is like that which is below, to accomplish the miracles of the One Thing.” At first glance, this statement would appear rather simple. Yet, upon contemplation, one quickly begins to appreciate the statement’s finer complexities. It is unfortunate, for instance, that linguistic restrictions and conventions lock us into the directionality of only “above” and “below.” It becomes habit to equate “above” with “good” and “below” with “bad,” or at least, “not as good.” This is not helped by reading the Latin version of the Tablet, which uses “superius” for “above” and “inferius” for “below” (Edinger, 1994, p. 231).

One could attempt to interpret “as above, so below” holarchically, mapping it to a Wilber-style AQAL model, but I am not entirely convinced this would be sufficient. Despite Wilber’s best intentions, there is still qualification of some levels being more desirable than others by many people I have met in the Integral community. How Wilber and Integral Theory distorts and confuses “evolution” with “entelechy” is a conversation for elsewhere.

As I perceive it, “as above, so below” speaks to a fractal pattern, or perhaps more appropriately, a holographic model of reality.

fractal

The “Black Sun” of the Mandelbrot Set duplicates itself through “all” layers of reality, in many directions. Each pattern resonates all the way “down” as well as all the way “up.” As Above, so Below.

 

I will avoid a lengthy discussion of the holographic model of the universe (Bohm and Pribram) here, but do want to touch on a few key points. First, a hologram is created by interference patterns of light. These interference patterns are similar to what occurs when the ripples from two stones dropped into the same pond collide with each other.

Interference patterns such as these need not be generated only by light. Hans Jenny has done some incredible research into the construction of coherent form using sound waves. His work can be found by doing a simple web search for "Cymatics"

Interference patterns such as these need not be generated only by light. Hans Jenny has done some incredible research into the construction of coherent form using sound waves. His work can be found by doing a simple web search for “Cymatics”

An interesting and very applicable aspect of holograms is that if a hologram is destroyed, each piece of the hologram contains the information necessary to reconstruct the entire hologram. Much like the Mandelbrot sets, the information inherent in the hologram exists “above” and “below.” If reality is holographic in nature, as David Bohm, Karl Pribram, and others suggest, this presents us with a wide range of options. “This” universe we inhabit could be made of the holographic interference patterns of a certain spectrum of energies. Could there not be other spectra, as well?

To better understand this, let’s use the example of a DSL Internet connection. The idea behind DSL is that one’s copper telephone lines can actually support a number of bandwidths of energy, simultaneously. On the lower end of the bandwidth spectrum, is one’s voice signal. Copper can also conduct higher frequencies of energy at the same time, that will not interfere with the lower frequencies. Thus, one can continue to use one’s telephone lines for voice communications as well as high-speed Internet service, without having to sacrifice one for the other.

To illustrate this another way, on the freeway, there are several lanes of traffic, moving at various speeds. Yet (if all goes well), these lanes of traffic will never intersect with each other. They are all contained within the same freeway, however. Just as cars can switch lanes, I would suggest that it may be possible to tap into holographic realities created by spectra of energy that are not necessarily native to our normal “lane” of travel. Perhaps it is no different from an electron jumping from one shell to another, as it orbits a nucleus.

Just as the copper telephone wire is able to contain multiple bandwidths of energy (or the freeway, multiple lanes of traffic), perhaps there is an over-arching “omniverse” able to house different operating levels of reality based on different spectra of energy. Each “level” would contain the holographic information reflecting the reality of the omniverse.  It may be possible that it is through this sort of model that archetypes are able to operate. These other “realities” may also be those that are accessible to us in dreams, after death, through shamanic voyaging, etc., and are perhaps consistent with models put forth by the neo-Platonists, Ibn ‘Arabi, Kabbalists, multiple-universe theorists in physics, etc. This too, however, is bet left discussed elsewhere and elsewhen.

Before we set the controls for the heart of the Black Sun, I would like to address two of the archetypes (the Sun and the Moon), and our traditional ways of engaging them. Oftentimes, the terms “solar” and “lunar” are used to describe types of consciousness (or awareness). This is a dicey area, in that a strong case could be made that these are not archetypes at all, but rather animistic projections onto celestial bodies, originating with our primitive ancestors. Yet these archetypes and their associated forms of consciousness are a useful illustration for our discussion of the Black Sun.

I also find that one must exercise extreme caution when assigning gender roles to these archetypes, and to the types of consciousness they represent. While it may be popular in Jung, alchemy, and elsewhere to equate solar/male and lunar/female, I believe that if there are such things as “solar consciousness” and “lunar consciousness”, they are far more mysterious and interesting than simply “masculine” and “feminine.” Janet McCrickard, in her book Eclipse of the Sun: An Investigation into Sun and Moon Myths (1990), has written a fascinating refutation of the universality of the solar-masculine/lunar-feminine assignations, surveying traditions from around the world, where these gender roles are reversed. Interestingly, during her research, she encountered resistance not just from male academia, but from feminist and goddess-oriented groups as well. I believe her work is important, however. As she states,

To accept that the female Sun is a valid theme in the diversity of human religious thought, instead of rejecting her as a mistake, heresy, or irrelevance, has important consequences…in simple terms, the Sun Goddess by her mere occurrence challenges the rigidity of our spiritual thinking, disrupting those safe old categories by which we set such store, demanding that we pay up on our claims to be plural and holistic. In facing up to her, we thus expand our conception of what it means to be female, or male – or human (p. xxi).

I bring this up, because I will be discussing the Black Sun in terms of eclipse imagery. The eclipse and juxtaposition of solar and lunar consciousness is an event far more interesting when viewed without gender-political baggage. While there may be a precedent within alchemy to use the masculine-solar/feminine-lunar framework, I believe we can, to borrow a phrase, “transcend and include” these correlations. McCrickard’s chapter “The True Feminine” is particularly eye opening on the origins and dangers of the masculine-solar/feminine-lunar model. What happens if we look at solar and lunar consciousness through another lens?

The definition of solar and lunar consciousness that resonates the most with me, is the one provided by Christopher Bache, in his book Dark Night, Early Dawn: Steps Toward a Deep Ecology of the Mind. It is his definition that I wish to embrace in my discussion of Sol Niger. Solar consciousness, per Bache, is the light of the daytime. It allows us to explore and understand the world around us, our immediate environment, and the external world. Lunar consciousness is the illuminated night, where we can see the true sky, and realize there are other worlds, other suns, and that we are not alone. There is mystery. If the sun invites us to explore the exterior world, the moon not only allows us to know there are other worlds “out there”, but “in here”, as well. Night brings sleep, and with it, dreams, and the ability to more directly experience the imaginal realms. As above, so below.

Sources:

Bache, Christopher M. (2000). Dark Night, Early Dawn: Steps Toward a Deep Ecology of the Mind. Albany: State University of New York Press.

Edinger, Edward F. (1994). Anatomy of the Psyche: Alchemical Symbolism in Psychotherapy. Chicago: Open Court.

McCrickard, Janet. (1990). Eclipse of the Sun: An Investigation into Sun and Moon Myths. Glastonbury: Gothic Image Publications.

(to be continued)

 

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Jul 10 2013

Meditations on Sol Niger, part I

“…true philosophers make dying their profession and find it less alarming than others…” – Plato

sunA number of years ago, I found myself at the Albatross, a bar in Berkeley. A number of us had decided to enjoy a celebratory beer or three at the end of our classes for the quarter. One of my friends brought along her boyfriend, who was not a fellow student. With a “stranger” in our midst, conversation naturally shifted to what areas of Consciousness Studies and Dream Studies held each of our interests. After explaining my interest in survival of bodily death and Visitation Dreams, I was chided by the outsider in the group for focusing on “dark” things.

“If you focus on the darkness, you will never have abundance in your life.”

According to him, light was good, and beautiful. Darkness was bad, and to be avoided. The more I sat with this conversation, the more I became angered by it. To begin with, he and I seemed to have radically different definitions of “abundance.” He believed that I could have a house (or two), cars, money, and as many women as I could possibly want, simply by giving up the darkness, and “embracing the light.” Who knew it was that simple?

As for me, I’m not even sure that “abundance” (whatever that is), is the “goal.”

More importantly, however, I believe it is sometimes too easy to fall into the darkness=bad/light=good paradigm, and to avoid the things that make us uncomfortable.

I have been accused of being “dark” most of my life. Yet, if one knows me well, they will know that ultimately I am an optimist – a frustrated optimist.

It is perhaps natural that as I studied alchemy, I found myself gravitating towards the symbol of the Black Sun, or Sol Niger. As Stanton Marlan posits in the Introduction to his book The Black Sun: The Alchemy and Art of Darkness (2005),

The black sun is  a paradox. It is blacker than black, but it also shines with a dark luminescence that opens the way to some of the most numinous aspects of psychic life (p. 5).

James Hillman also addresses the hidden treasures of the darkness, in The Dream and The Underworld (1970).

It is not difficult to transpose psychology’s conceptual mythology to the mythology of the underworld, nor is it difficult to envision the relationship between dayworld and nightworld as the hero’s descent and our modern notions of the unconscious as reflections of Tartaros and Styx, Charon and Cerberus, Hades and Pluto. Pluto, especially is important to recognize in our euphemistic references to the unconscious as the giver of wholeness, a storehouse of abundant riches, a place not of fixation in torment, but a place, if propitiated rightly, that offers fertile plenty. Euphemism is a way of covering anxiety. In antiquity, Pluto (‘riches’) was said as a euphemistic name to cover the frightening depth of Hades. Today, the ‘creative’ unconscious euphemistically conceals the processes of destruction and death in the deeps of the soul (p. 20).

Death and destruction will be important alchemical processes when we look at the image of the Black Sun, and I will address them later. It would be easy to explore the darkness and confront Sol Niger strictly as a psychological phenomenon. But in keeping with the alchemical dictum, “as above, so below,” we are severely limiting our perception if we do. We can learn from the darkness and the Black Sun on every level we find it. By doing so, we can find a much larger and more complete understanding; one that will ultimately show that there is no need to fear the dark or what may be lurking in the shadows. Jung(1989) himself encourages us, advising us that “the darkness has its own peculiar intellect and its own logic, which should be taken very seriously” (p. 255).

Sources:

Hillman, James. (1979). The Dream and the Underworld. New York: Harper Perennial.

Jung, Carl G. (1989). Mysterium Coniunctionis. Princeton: Princeton University Press.

Marlan, Stanton. (2005). The Black Sun: The Alchemy and Art of Darkness. College Station: Texasa A&M University Press

(to be continued)

 

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Jul 08 2013

Ordo ab Chao

I’ve inadvertantly stumbled upon the phrase “Anti-Cosmic Satanism” (what?), and have tracked down this definition (albeit on Yahoo):

“…they believe that the realm of Chaos is ruled by the Eleven Gods of Primordial Chaos. They believe that there exists an Aeon for each of these Gods, or these manifestations. These are the Aeons of Moloch, Beelzebuth, Lucifuge Rofocale, Astaroth, Asmodeus, Belfegor, Baal, Adramelech, Lilith, Naamah and Satan. Azerate is eleven united as one, and these forces combined are those revered by the MLO/Temple of the Black Light. These eleven gods are actually ruler manifestations of Chaos and are eleven extensions of the Greater Godhead that these Satanists call Azerate. Azerate is the eleven headed black mother dragon that is the ruler of all chaos.”

Is it me, or does that sound kind of…orderly?

(yeah, yeah, I know, go read the stuff from Temple of the Black Light or something – I will. It’s on my “to read” pile.)

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