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jesper aagaard petersen generate, create none none on none projectsprint barcode rejecting external organiz none for none ation out of necessity so that the Satanic gad y may be given freedom to spread and multiply. I reckon that time has come (Aquino 2005: 191). The distillation is essentially a marketing of Satanic goodies to low-level gad ies (2005: 192) and a withdrawal of authority from the grotto system.

These thoughts are later reformulated as the implementation of phase IV in an overall master plan of the Church of Satan:8. interleaved 2 of 5 When the High Priest accep ted the Infernal Mandate to assume his of ce, a Master Plan for the long-range development of the Church of Satan was instituted. This plan was divided into a series of phases, each characterized by a radical readjustment in the overall composition and posture of the entire Church at a precise moment in time. The success of each phase depends in part upon a general ignorance of its successors.

The Nine understand that a new phase must now commence . . .

In the strictest Orwellian sense we now enter a phase whereby the cohesiveness of Satanism will be reinforced by its individuality and dispersion. Thus an empire will be forged which can be magnetized and rejoined ten millionfold at a future date. At present, in unity there is chaos; in dispersion there is strength .

. . We will no longer huddle together for mutual comfort among those who have demonstrated security by their presence.

(Aquino 2005: 793 6). Writing as John M. Kincaid none none on behalf of the ruling body, the Council of Nine, Anton LaVey here hypothetically reasserts the top-down hierarchy, creating a cabalistic underground (Barton 1990: 29) with coherence on a center-to-individual rather than center-to-group level. It is in effect quite the opposite, namely the creation of an audience cult: No new member will be placed in contact with another, nor will existing Agents, Grotto leaders, or clergy be noti ed of new members.

Only by this procedure will the potential of each surface . . .

All Grottos will be formed through individual initiative, drawing from the outside rather than the inside (1990: 29). In reality, this constitutes a major reshuf ing of authority and membership af nity, and the solutions offered are indicative of the schism to come. The major schism: Michael A.

Aquino and the Temple of Set All of these different factors the ambiguous formulation of rational Satanism, the organizational anarchy, the apparent monopolization of. The term is mentioned in A quino 2005: 117, in a letter from 1971, but is first used by LaVey as a developmental plan from 1974. According to Aquino: I doubt that an actual master plan ever existed, but it was a suitably impressive and mysterious oracle to invoke, if nothing else (2005: 357)..

Satanists and nuts power, the ubiquitous mast er plan, as well as mounting confusion and/or dependence (whether you are reading Aquino or LaVey) contribute to the chaos that is modern Satanism s dark reformation in 1975. What can be determined as fact is that a group of disgruntled members of the Church of Satan the number varies from twenty-eight (Lyons 1988: 126) to a hundred (Aquino 2005: 869) led by Michael Aquino, leaves in the summer of 1975 and forms the more esoteric variant of modern Satanism called the Temple of Set. This organization is a cultic movement along much the same lines as CoS around 1970, with pylons replacing grottos, Set replacing Satan, and Aquino and his wife Lilith Sinclair acting as High Priest and Priestess, although the High Priest seems to have less power and the focus of the organization is guided self-initiation through the practice of magic.

9 Here I will focus on the narrative strategies surrounding the schism and discuss relevant divergences and similarities between the two organizations in order to understand the fracture. The why of the schism is narrated in two strategic versions: Anton LaVey claims that he planned it all along according to the master plan, while Michael Aquino calls upon the shift in emphasis from meritocracy to more pecuniary motives in CoS: the selling of Priesthood degrees. Other narratives focus on theological differences: an atheistic or theistic conception of Satan, the distribution of power and intellectual vs.

carnal understandings of Satanism (Lyons 1988: 126). What is important in the two spokespersons narrativization of the event in the light of the preceding discussion is the ideology used to authorize the schism and the rhetorical and practical acts undertaken to substantiate the claims. Let us examine the two major narratives as they are formulated in relevant publications.

Michael Aquino s version is extensively corroborated in his self-published e-book The Church of Satan (Aquino 2005), which documents the rise and fall of CoS over 986 pages and 161 appendices. It is composed linearly, leading to the eventual climax that is the schism, and builds up suspense along the way. Certain indicators, such as the aforementioned letter from LaVey to Aquino in 1972 advocating the marketing of CoS goods, the crisis of the Stygian Grotto (Aquino 2005: 190ff) and the enigmatic fourth degree of Magister given to LaVey s personal chauffeur Tony Fazzani (2005: 399 400), are subtle hints of the catastrophe to come.

On May 20, 1975, Aquino receives a letter from the LaVeys in his role as editor of the Cloven Hoof with a decree from the High Priest.
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