Chaos-Gnosticism

SET AND XEPER By Tommy Eriksson In the oldest Egyptian cosmogonies, the origin of existence is described as a boundless primordial state of chaos, darkness, and potential. This state is called Nun – the formless primordial waters from which all existence would later arise. Nun was not emptiness in the absolute sense, but rather a state in which all possibilities existed without distinction or structure. In this primal sea, the eight primordial forces operated, known in the Hermopolitan tradition as the Ogdoad: Nun and Nunet (the primordial waters), Heh and Hehet (infinity), Kek and Keket (darkness), and Amun and Amunet (the hidden, invisible). These divine principles did not represent creation in an active sense, but rather the state preceding all order. From Nun eventually arose the demiurge Ra. According to the myth, he manifested through the first lotus blossom that rose from the primordial waters. When the lotus petals opened, Ra appeared as a divine child, and from him radiate...

Aeons of Darkness and the Anti-Cosmic Time Stream By Tommy Eriksson When the labyrinth of the Qliphoth has opened its passages to consciousness, the experience of time is also transformed. The linear perception of time that the cosmos implants in its beings — birth, development, death, rebirth in eternal cycles — begins to fracture. Behind this ordered chronology, another current can be sensed, deeper and more primordial: the anti-cosmic time stream, where aeons are not steps in the perfection of creation but waves in a slow disintegration. Cosmic time is constructive. It builds worlds, shapes species, develops consciousness within frameworks that sustain the whole. Each epoch is presented as a necessary phase in a greater plan. This teleology — the idea of an end goal — is the chain of time. It binds consciousness to hope for future harmony and fear of deviation. The anti-cosmic time stream lacks a goal. It does not move toward perfection but toward dissolution. This is not entrop...

The Abyss of Amorality and the Ascent of the übermensch: A Chaos-Gnostic Reading of Nietzsche By Tommy Eriksson  To formulate a genuinely amoral stance requires a rupture that goes deeper than revolt. It is not a matter of defying norms or replacing them with new ones, but of seeing through the very need for morality as a fundamental category. Here, Friedrich Nietzsche emerges as a decisive thinker, not because he offers an alternative system, but because he dissolves the conditions that make systems possible. In his genealogical analysis of the origin of morals, values appear not as eternal truths but as historical formations, arising from power relations, psychological needs, and social conflicts. Morality thus becomes not a cosmic law but a human expression, and therefore something that can be transcended. The nihilism Nietzsche diagnoses follows from this insight. When the highest values lose their foundation, freedom does not immediately arise; instead, a condition of uncertai...

Qliphothic Invocations By Tommy Eriksson   The invocation that follow are not intended as isolated ritual, but as steps in a successive condensation of the dark dimensions of consciousness. Each sphere within the Qliphothic tree represents not only a cosmic principle, but a layer within the magician’s own inner depth — a zone where shadow, power, desire, will, and emptiness take on increasingly concentrated forms. To work with these forces does not mean to flee the world, but to penetrate the structures that shape the experience of it. The light within the human being is often fragmented, distracted, and bound to external forms. Qliphothic work turns the movement inward and downward — toward that which is hidden, denied, or feared. In this darkness there is not only chaos, but also latent power, hidden insight, and a more primordial form of presence. Each invocation functions as an opening into a specific zone of this inner landscape. There the magician encounters aspects of themse...

Interview with Stalo, Chairman of the Swedish Satanist Church In this interview, we meet “Stalo.” Stalo is the chairman of the Swedish Satanist Church and currently leads Sweden’s only satanic church. I sat down for a conversation with this widely discussed “icon.” What makes this somewhat unique is that no one actually knows who Stalo really is—yet everyone (who is somewhat informed) knows that Stalo exists. Who is the person behind the name? Why use an alias? The questions are many, and I hope to get answers to some of them in this interview. This is the second interview in our interview series “A Dark Portrait from Within.” I wish you an enjoyable read. For clarification: “V” stands for “Valpuri,” that is, myself, and “S” stands for Stalo. V: What do you want to achieve with the Swedish Satanist Church after taking over as chairman? S: That’s a good question. First and foremost, I want to carry on what Tommy has built, but I also want to guide us onto a new path—not in ter...

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 intellect...

An introduction of one Author The author of this article has chosen to write about himself in the third person. Tommy Eriksson is the principal author of this blog. Although he is based in Sweden and has had (and still have) affiliations with, among others, the organization Dragon Rouge—an order of dark magic founded in 1989 by Thomas Karlsson—he should not be confused with Tommie Eriksson, who has been a prominent figure within the aforementioned order and is the author of the book Mörk Magi. Tommy Eriksson founded the Swedish Satanic Church (Svenska Satanistkyrkan) in 1998 and has previously been a member of both The Satanic Order and Dragon Rouge, which have constituted a significant part of his spiritual training. As a brief introduction, it may be noted that he is now approaching 50 years of age and has therefore been active within Swedish Satanism for approximately three decades. He is the author of Satans Katekes, a work currently available only in Swedish. His writing is primar...

THE SATANIC MANIFESTO! by Tommy Eriksson (The text was originally written for the “Swedish Satanist Church” Svenska Satanistkyrkan) Regardless of whether one is a chaos gnostic, a theistic Satanist, or a modern Satanist, there is something shared within Satanism: the acquisition of philosophical material and a symbolic language that distinguishes it from other modern religious formations. The question of whether one is a theist or a LaVeyan is, in essence, merely a matter of subjective experience in relation to ritual expression. Let us take perhaps the most well-known ritual, “Invocation to Satan” from The Satanic Bible . It tends to be equally powerful in its execution regardless of whether you consider Satan to be an energy, a physical entity, or merely a symbol intended to influence the subconscious. What appears to work for one person may be inhibiting for another, and this is the very core of individualism. Only within collective contexts is something expected to be right fo...

The Dragon-Taniniver and Seeing Clearly By Tommy Eriksson drakon (δράκων, drákōn) moves through Greek linguistic history as a word that never quite settles into a single meaning. In the earliest Greek texts it denotes a serpent, sometimes a large or unusual serpent, but even there it begins to slide toward something more than zoology. It is often used for guardian serpents in mythic contexts, at springs and sacred places, and that function is more important than the form: it is about something that lies on the boundary between open and closed, between what has not yet acquired a stable shape and what has already begun to solidify. Etymologically, drákōn has long been connected to the verb dérkomai (δέρκομαι), “to see clearly,” “to fix with the gaze,” a connection that is not entirely certain in a strict linguistic sense but is deeply established in classical philology as a semantic resonance rather than a hard derivation. Already in the Greek world of imagination this seeing is not ...

The Qliphothic Entrance: From Lilith/Nehemoth to Thaumiel By Tommy Eriksson In the inverted cosmology of Western esotericism, the Qliphothic Tree emerges as a negative mirror of the Sephirothic Tree of Life. Where the latter organizes the emanations of divine light into hierarchical harmony, the structure of the Qliphoth describes a path of dissolution, inversion, and ontological densification. In a chaos-gnostic interpretation, however, this is not a “fall” in a moral sense, but a methodical descent into the shadow-realms of consciousness—a path where darkness assumes a deeper substance. The first sphere, often called Nehemoth or Lilith , represents the threshold between the ordinary perceptual world and the nocturnal subconscious. The alternative names are not trivial: Nehemoth (“the whisperers,” sometimes associated with the murmuring of the dead) suggests a psycho-ontological state of fragmented consciousness; Lilith denotes the personification of this sphere—the Queen of Nig...