Mohaveh aggressively organizes itself around the book of Baruch, to the point of reorganizing and retelling Baruch’s mythology, partially in light of previous work through my more diverse and contingent sources (sources which include: the Popol Vuh, diasporic West African cosmology, and accounts of the Sumerian underworld). Mohaveh named itself fairly early, but only recently began to provide me with a sense of its internal structure. The Kabbalistic work has been essential for that, but so, too, has this strange little heresy reported in A Refutation of All Heresies.
This organic polymorphism fits neatly against these ideas of formation and destruction that I have been exploring. The organizing elements operate on a different plane than those of the world of formation and the way in which they take form is meant to instruct us about the nature of the world from which they come. As a whirlwind becomes visible by carrying up material, so too do these spirits reveal another way of being through their interaction with us and our world.
Telling, too, the intersection between formation and language. The way in which the world of formation is shaped is akin to the way words are shaped, as intermediaries whose structural relationships bear witness to another sort of operation, that of thought. (I suspect I need to prise apart my understanding of consciousness a little bit from my understanding of spirits operating in the world of formation, but I don’t have a good way to do that quite yet. Note the blurry lines and let’s not carried away.)
Let’s talk about the angels, then, shall we? Baruch identifies 24 angels and over the last few months, various spiritual presences have been laying claim to those spaces. A great deal of lacunae remain, but I want to highlight what isn’t vague.
By way of preface, the Refutation as we presently possess it is itself incomplete. While its author lists all 24 angels, only the list of the mother’s angels is intact; only five of the father’s angels are named. Some of the angels I have worked with, though, have positioned themselves within the unnamed list by reference to their opposite on the mother’s list. Some, too, have suggested other names that belong on the father’s list but which I have not worked.
Below, then, is the list as I understand it. I have decided to include only the names of angels with which I have worked and who have actively identified themselves with these names, despite having some personal intuitions about other angels. I have put in bold any angel that I have worked with in some substantial form. Those angels of the father who have provided me names, I have added to the list in italics (bolded, too, because I am only including those with which I have worked) . These italicized names are one of my working names, not necessarily having historical provenance (but also not not having that provenance).
Babel * Michael
Achamoth * Amen
Naas * Baruch
Bel * Gabriel
Belias * Esaddaios
Satan * […]
Sael * […]
Adonaios * […]
Kauithan * […]
Pharaoh * Sophia
Karkamenos * Kahoyak
Lathen * […]
I suspect that each pairing could be assigned one of the elemental letters of the Sefer Yetzirah, but they haven’t come forth organically from the work, yet.
All of this probably falls into the only matters to me category.