On Evil⁶⁶⁶

1. On Evil¹
2. On Evil²
3. On Evil³
4. On Evil⁴
5. On Evil⁵

Nothing is accomplished alone; everybody has support from a grand collection of amazing hosts from the moment one is conceptualized to be born. In the hierarchy of evil spirits, the highest ranks the individual spirit that says “I alone am all-powerful and responsible for everything good — all success and accomplishment. I am the only one who governs this small world and does it all.” In the modern society of our person, the unconscious imprisonment of this characteristically Satanic spirit, as a spiritual bulwark against spiritual work, is the cause and effect of all chaos. In fact, there comes a time when our person accepts the autonomous reality of great-grandmother and at this time the great evil that has been locked away finds itself faced with temporary parole.

Now Satan has seen the light of day. This is a dangerous time for our person; equally if they have had the privilege of power or if they have been previously disempowered. There are several possible resultant states of non-ordinary consciousness. These gradations can be, but are are not necessary, isolated or linear. Seven such possibilities are identified and partially explored below:

0°. Uninitiated state of rejection, denial, or ignorance of the autonomous reality of spirit. Spirit exists in total darkness. Our person, spirit, and individual are mixed such that our person does not recognize the existence of Satan, the true will of their person, or the intrusions of great-grandmother Gertrude (or other relatively evil spirits). Identity is an aggregate of spirits believed to be one. Our person exists in a position of primordial chaos and is often resourced by external forces, which use the conditions of crisis for their own aims, to do what they will.

1°. Initiated unto spiritual reality, our person unleashes the forces of evil. The flame has been brought into the darkness. The dialectic begins between our person, as an individual, and spirits. The primordial symmetry is broken. However, the true will and the individual remain objectively mixed. Our person runs the risk of becoming acquainted with the spiritual from a perspective of action being for the satisfaction of individual curiosities, object-desires and whims. “Individual-person will do whatever Individual-person wants to do.” This is the territory of undifferentiated diabolism.

2°. In the process of dialectic development, our person begins to reconceptualize the world. One possible conceptual combination is found in the exaltation of other powers. This is accompanied by the diminishment of themselves as an individual person. “Individual-person is nothing compared to spirit, individual-person cannot do.” In this diminutive state, the spirit world has the power of intoxication and the boundaries between good and evil are unclear. Our person runs the risk of unhelpful contact, entering into wrong contracts, and accruing debt in the spiritual business.

3°. As our individual person learns to ground themselves, they equalize or stabilize the worlds. There may not yet be a clear direction of work, and thus good and evil remain on the same plane, but at least there is a level of spiritual discernment. The presence of this discernment enables the individual person to be somewhat selective and intentional about spirit work; more careful about contact and contracts, perhaps preferring to work only with known quantities in order to limit exposure. “Individual-person is careful.” The business focus is on balancing the books, solvency.

4°. There comes a time when our individual person recognizes patterns: that specific spirits with particular aims are inherently sympathetic to spiritual work. Those are the good spirits. Thus, our person reasons that spirits with unsympathetic, contrary, or hostile objectives must belong to evil purposes. Conscience is taking shape. True will is beginning to emerge. In this stage, our person begins to divest of the yolk of previous obligations that do not serve the aims of spiritual work. Imitative rites and rituals no longer serve. The individual person begins to create anew, to produce.

5°. Granted the discovery of the reality of the individual’s design (i.e. that there is a pattern to the work), the great mystery becomes: whose individual design does our person build upon? It is no longer spiritually productive, or rational, for our person to continue to confuse themselves with this individual design. After all, it is not a plan made by our person. In fact, the two cannot be one. Our person and the individual meet at a spiritual cross-roads: “So it is you who are behind the design of this contract,” our person states with non-accusatory calm. “It is I, Satan,” sayeth the individual.

6°. Spiritually degraded as such, through the mystical separation of our person and the individual, and recurrent upon the theme of the 0°, our person comes face to face with the initiation upon an inner order. The plan has always been the same plan for the purposes of the same individual. Only from the perspective of the unfolding of the plan, our person in the world has been a source of constructive and destructive interference. “This work has not been for me,” our person is forced to admit. “I am but a worker, contracted for this project, and there is still a balance on the job.”

7°. “The project for the individual is too big for any one person’s lot,” our person concedes their limitations, “Therefore others must join the master’s plot.”