The Septenad

Posted: July 31st, 2022 | Author: | Filed under: Acausal Theory, Alchemy, O9A, Occultism, Order of Nine Angles, The Sinister Tradition | Tags: , , , , , , , , , , , , , , , , , , , , | Comments Off on The Septenad

An interesting video that was brought to my attention earlier today: a brief presentation “on the seven spheres of the hebdomad (presented as septenad),” which appears to have been given to a class at a university. Not sure who the author of the video or the channel is – but kudos to them.


Pierre Grimes on “The Unity and Synchronicity of Meditation”

Posted: July 27th, 2022 | Author: | Filed under: Culture, Occultism | Tags: , , , , , , , , , , , , , , , , , , , , , , , , , , | Comments Off on Pierre Grimes on “The Unity and Synchronicity of Meditation”

Socrates_Pio-Clementino_med

Reposted from Lux Lycaonis: https://luxlycaonis.com/index.php/2022/07/27/pierre-grimes-meditation/

During a long meditation session recently, I recalled a thinker who I thought may be of interest to some of you: a philosopher in the pre-Socratic and ancient Greek tradition named Pierre Grimes.

Once upon a time, Pierre Grimes gave a series of lectures at the Philosophical Research Society. The Philosophical Research Society was interestingly founded by the famous scholar and Freemason Manly Palmer Hall, who authored the “encyclopedic tome”[1] known as The Secret Teachings of All Ages.[2] Aside from having one of the largest wisdom-literature libraries in the world, PRS offers an interesting synthesis between Eastern and Western thought from a variety of traditions.

Pierre Grimes presents one such synthesis. He describes himself as a practitioner of “philosophical midwifery,” which derives from Plato’s dialogue the Theaetetus. Grimes notes that “Socrates refers to his art as midwifery because he assists in the delivery of men who are pregnant with either true ideas or false beliefs.” He adds that “Socrates calls it an art because it is the application of a knowledge that benefits the subject. It is a purely rational method of pursing questions, a dialectic, that uncovers false beliefs, traces them to their origins, and by understanding their roots and influence on one’s life — deflates their influence.”[3]

What I found interesting about Grimes’ approach was his use of Socratic dialectic as a mode of psychotherapy, which I haven’t seen before. The lecture I wanted to share exercises the dialectic with respect to deflating a compartmentalized false sense of self through formal meditation. Though a lot of Grimes’ lectures are worthwhile introductions to pre-Socratic, neo-Platonic, and ancient Greek philosophy generally (I particularly enjoyed this lecture on the obscure philosopher Proclus and this one on Plotinus, for example), the following lecture left an impression on me at a young age. Much like the work of Christopher Hyatt, this is one that I’ve returned to multiple times in my youth. One idea here that left an impression on me back then was the act of studying one’s tangents during a simple meditative exercise as one begins to drift into a daydream – how the narrative themes those tangents take reveal something about this compartmentalized false sense of self. Food for thought; and perhaps someone else viewing this will find something to digest.

Nameless Therein
July 27, 2022

[1] In the “Foreword” to the Diamond Jubilee Edition of this work, Henry L. Drake, the then vice president of the Philosophical Research Society, remarked how: “This volume reveals that the lore and legendry of the world, the scriptures and sacred books, and the great philosophical systems all tell the same story. Human ambition may produce the tyrant; divine aspiration will produce the adept. This then, seems to me to be the significant message of Manly P. Hall’s encyclopedic tome.” Manly Palmer Hall, The Secret Teachings of All Ages: An Encyclopedic Outline of Masonic, Hermetic, Qabbalistic and Rosicrucian Symbolical Philosophy, Being an Interpretation of the Secret Teachings Concealed Within the Rituals, Allegories and Mysteries of All Ages, Diamond Jubilee ed. (1988; repr., Los Angeles: Philosophical Research Society, 2000), 2.

[2] In the “Preface” to the same edition and regarding the significance of this work, Manly Palmer Hall said the following:

I felt strongly moved to explore the problems of humanity, its origin and destiny, and I spent a number of quiet hours in the New York Public Library tracing the confused course of civilization. With a very few exceptions modern authorities downgraded all systems of idealistic philosophy and the deeper aspects of comparative religion. Translations of classical authors could differ greatly, but in most cases the noblest thoughts were eliminated or denigrated. Those more sincere authors whose knowledge of ancient languages was profound were never included as required reading, and scholarship was based largely upon the acceptance of a sterile materialism.

[…]

To avoid a future of war, crime, and bankruptcy, the individual must begin to plan his own destiny, and the best source of the necessary information comes to us through the writings of the ancients. We have tried to select the most useful and practical elements of classical idealism, combining them into a single volume. The greatest knowledge of all time should be available to the twentieth century not only in the one shilling editions of the Bohn Library in small type and shabby binding, but in a book that would be a monument, not merely a coffin.

It is our sincere hope that this book will endure into the twenty-first century and continue to make available the contents of countless books ad manuscripts that have been destroyed by the ravages of war. This volume is not devoted to my own opinions but is a tribute to the memories and labors of the noblest of mankind.

[3] “Pierre Grimes & Philosophical Midwifery” (website), The Noetic Society, Inc., last modified January 22, 2013, https://www.noeticsociety.org/pierre-grimes.


Otonen Satanas performed by Nameless Therein at private Sunedrion

Posted: July 27th, 2022 | Author: | Filed under: Fenrir, Inner ONA, O9A, Occultism, Order of Nine Angles, paganism, Rounwytha, The Sinister Tradition | Tags: , , , , , , , , , , , , , , , | Comments Off on Otonen Satanas performed by Nameless Therein at private Sunedrion

sunset med

Reposted from Lux Lycaonis: https://luxlycaonis.com/index.php/2022/07/27/otonen-satanas-sunedrion/

Not long ago, a few members of Scothorn Nexion were invited to an international Sunedrion deep in the mountains at an undisclosed location, attended by a few notable persons and nexions. We arrived a day early to explore the region. After hiking up the mountains for many hours, we found a place to camp for the evening before reconvening with the others the next morning. As day turned to night, I sensed something unmistakably sinister about this land – something primal, atavistic, unaltered. Here, one knew the meaning of the nocturnal, the dismal decay of light into the lunar, the primitive and watchful spirits who guarded the veins of the earth. Learning to find the divine, the Satanic, in something as simple as the bark of a dying tree, the restless wind, the fading sun, descending over a horizon untouched by man as something in us faded with it … that was the goal this evening, expressed in a single chant. As the other members prepared our ritual supplies to commemorate the sinister, to burn our souls in blood, to throw ourselves off the edge of the world, I opened the group working with Otonen Satanas, recited from memory. No effects, no editing – the recording is unaltered. Though the video cannot do justice to what transpired in those moonless woods, I am sharing this for those with the eyes to see and sense the space between the shadows; to give back a little of what we sacrificed that evening.

Yet for herself she felt no terror; no little personal fear could touch her whose anguish and deep longing streamed all out to him whom she so bravely loved. In this time of utter self-forgetfulness, when she realized that the battle was hopeless, thinking she had lost even her God, she found Him again quite close beside her like a little Presence in this terrible heart of the hostile Forest. But at first she did not recognize that He was there; she did not know Him in that strangely unacceptable guise. For He stood so very close, so very intimate, so very sweet and comforting, and yet so hard to understand – as Resignation.

– Algernon Blackwood, “The Man Whom the Trees Loved”

Tunica propior est pallio,
Nameless Therein
Scothorn Nexion
July 27, 2022


Nameless Therein Interviews David Myatt (April 2022)

Posted: July 19th, 2022 | Author: | Filed under: Culture, David Myatt, Fenrir, Inner ONA, News | Tags: , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , | Comments Off on Nameless Therein Interviews David Myatt (April 2022)

DM large

Good evening everyone,

I have an exciting announcement to make: I have completed and published the new David Myatt interview, which I have titled, “David Myatt and the ‘Pinch of Destiny’: What Is the Meaning of Myatt?”

I conducted this interview with Myatt in April of this year. I had planned on publishing it as exclusive content for the Fenrir journal. However, due to complications outlined in my previous post, I have decided to publish it as a solo piece. You can access an HTML version and a link to download the published PDF below (for best viewing, I recommend the PDF):

PDF: https://luxlycaonis.com/wp-content/uploads/2022/07/DM-NT_meaning-of-myatt-interview_A4_stripped_1.1.pdf

HTML: https://luxlycaonis.com/index.php/2022/07/19/meaning-of-myatt-interview-april-2022/

Please note that, contrary to the other copyrighted articles on the Lux Lycaonis site, this one is published under a Creative Commons Attribution-NoDerivatives 4.0 International license (CC BY-ND 4.0). It can be freely copied and distributed under the terms of that license.

I am very grateful to David Myatt for allowing me to do this interview. As I remarked in the foreword, I hope that it will contextualize his work in a new and insightful way, one that will help equip and inspire a new generation with the intellectual, spiritual, and philosophical tools needed to meaningfully navigate their lives.

Nameless Therein
July 19, 2022


“You May Call a Cat a Fish, but It Will Not Swim”

Posted: July 16th, 2022 | Author: | Filed under: David Myatt, Fenrir, Journalism, National Socialism, O9A, Order of Nine Angles | Tags: , , , , , , , , , , , , , , , , , , , , , , , , , , , , | Comments Off on “You May Call a Cat a Fish, but It Will Not Swim”

STCB600_1000

Reposted from Lux Lycaonis:

https://luxlycaonis.com/index.php/2022/07/16/cat-fish/

“You May Call a Cat a Fish, but It Will Not Swim”[1]

Good evening everyone,

As some of you may have noticed, I have not posted an update about the Fenrir journal for some time. I want to clarify that my reticence to speak has not been from inactivity. In fact, most of my free time over the last year has been dedicated to the revival of the journal, having poured my heart into this project over many long evenings. On the contrary, my silence has been from exhaustion and some discouraging news.

A little over a month ago, my entire Fenrir team announced their resignation. Many of us have struggled to balance the journal with other commitments in our personal and professional lives, and this tension eventually proved overwhelming. With the resignation of my team, I lost the little exclusive content remaining for the upcoming edition. More importantly, I lost the assistance of some very good and talented people. And though we are still close friends, the question remains: what is to be done now?

Like a curse, this question has slowly clawed away at my spirit, keeping me awake at night, discoloring my worldview, sullying my strength, weighing on my heart. Many nights I’ve wondered: why? Why should it matter so much? Why has this setback drained all the color from my day so that no joy can reach me? Why continue on when I seem to be the only one invested in the journal’s success, even at the expense of my own health and well-being?

I’ve reflected on this question. There doesn’t seem to be a clear answer. I’ve thought back on my lifelong Satanic journey and its initiatic footsteps into the Order of Nine Angles all those years ago. I sometimes think back to where I began, what I’ve been through, the people I’ve met, the melancholy, the failures, the ecstasy, the terror in those midnight woods, the reckless possession, rearing its head above the riptide of the self. No, there doesn’t seem to be a clear answer; but beyond cosmetic justification, beyond the black horizon, there remains an irresistible magnetism trailing some immense shadow, always out of sight. The spiritual compulsion to continue at any cost is something many of us share in common. Words reveal themselves as the superficial signifiers they are, and those on the outside looking in will never share that unique spiritual underbelly of nocuous passion and pain marking those of us who, in the words of Steingrim Torson, shall remain cursed, scarred and forever possessed.

No, Fenrir has never been a journal for outsiders. It is our journal and shall remain so – a journal for those of us who continue to brave the alchemical elements in simple and extraordinary ways, committed to our quest and willing to share our insights along the way. Despite what our opponents claim to the contrary, there are good and exceptional people in the ONA. Though I am sincere in what I said about being outspokenly against National Socialism, extremism, racism, violence, and the like, these are my personal opinions and will never be grounds to turn my back on my friends. In fact, unlike our opposition, we can maintain this uncensored diversity of thought without conflict, because despite our supercilious web of words and misdirection, we do not measure our legacy according to how hard we can knock down a virtual strawman on the internet. We measure it with real progress – in our lives and in the world. People like Secuntra Nexion, ABG Lodge, Chloe, Clarice, and other individuals one can probably guess – these people have shown me kindness, loyalty, and unconditional consideration. Even The Black Order has been cordial and respectful, despite our disagreements.

My point is that our opponents have never shown us this consideration, spinning every truth into an untruth, every wary miscreant into a sacrosanct ideologue, every narrative into an anchor at the bottom of the ocean. As noted above, they “may call a cat a fish, but it will not swim.”[2] And I for one am tired of drowning. Not once have these journalists objectively evaluated any of our positive content; not once have they commented on anything that casts a remotely favorable shadow on the ONA, even when it sincerely rejects the very things they condemn us for. Our opponents are only interested in one thing: turning their red herring into a Leviathan as they selectively paint us in the most negative light possible.

Sure, we haven’t always helped matters in that respect. And this is one reason why I want to steer Fenrir away from politics and extremism in favor of art, scholarship, esotericism, and magick. However, I don’t think creating further division among our ranks by appealing to outsiders who openly hate us will help things either. It is my hope that we can set our opponents aside and once again look to each other in carving our path for the future, despite our differences. In the eyes of Satan, there is no difference.

What then is next for Fenrir? Well, here’s what the landscape looks like: I may not have enough content to release this edition as I would have liked. However, the new interview with David Myatt has been completed. If I am not able to assemble enough content for this edition, I will at the very least finish formatting my endnotes and questions for that interview for release on the Lux Lycaonis site. I will try to do this sooner rather than later. Following this and the possible posting of some of the other material intended for this edition, the journal will continue as planned. I may take a break for a little while to attend to other commitments. But I intend on opening submissions up to the public for the next edition. Though I will say more on this in the future, for now I want to say that all are welcome and encouraged to submit. I don’t expect everyone to write at a graduate or professional level. I do, however, expect a baseline of quality, novelty in thought, the ability to clearly and coherently communicate an idea at roughly an undergraduate level of writing, and credible research/scholarship when and where appropriate. More on these requirements to follow.

Onward!

The rocks bruised his knees. He changed his position, leaning against the trunk of the cedar and closing his eyes. And then, without losing his tranquility or uttering a cry, he saw her—inside his eyes. But she had not come in the way he expected. He expected to see his bereaved mother with both her hands on his head, calling down her curse upon him. But now what was this! Trembling, he gradually opened his eyes. Flashing before him was the savage body of a woman covered head to foot with interlocking scales of thick bronze armor. But the head was not a human head; it was an eagle’s, with yellow eyes and a crooked beak which grasped a mouthful of flesh. She looked tranquilly, mercilessly, at the son of Mary.

“You did not come as I expected you,” he murmured. “You are not the Mother …. Have pity and speak to me. Who are you?”

He asked, waited, asked again. Nothing. Nothing but the yellow glitter of the round eyes in the darkness.

But suddenly the son of Mary understood.

“The Curse!” he cried, and he fell face downward onto the ground.[3]

Nameless Therein
Scothorn Nexion
July 16, 2022

NOTES

[1] Quoted from HBO’s Rome, season 1, episode 11, “The Spoils.” Brutus says this to Cassius shortly after telling a slave to erase graffiti on a wall depicting him stabbing Caesar in the back.

[2] Ibid.

[3] Nikos Kazantzakis, The Last Temptation of Christ, trans. P. A. Bien (New York: Simon & Schuster Paperbacks, 2015), 79.


Sutor, ne ultra crepidam

Posted: June 13th, 2022 | Author: | Filed under: Fenrir, Inner ONA, Journalism, News, O9A, Occultism, Order of Nine Angles, Politics, Richard Moult, The Sinister Tradition | Tags: , , , , , , , , , , , , , , | Comments Off on Sutor, ne ultra crepidam

VG_shoes

– Vincent van Gogh, A Pair of Shoes, 1886

Reposted from Lux Lycaonis:

https://luxlycaonis.com/index.php/2022/06/13/sutor-ne-ultra-crepidam/

Sutor, ne ultra crepidam

In response to the media, to critics, and to opponents of the ONA, I want to say a few things.

When I took over as editor of Fenrir and created Lux Lycaonis, my motivations were simple. I had long since recognized a disparity in the Order of Nine Angles. On the one hand, I knew first-hand the power and efficacy of its system of magick through the transformations I experienced in the most beautiful, painful, and ecstatic moments of my life. Having searched sincerely over the course of more than twenty years for an answer to the mystery of mysteries that other occult traditions and systems of philosophy only hinted at, I discovered that the ONA’s peculiar Hermetic cocktail really does have something to offer by way of an answer. And its greatest esoteric novelty? Hiding in plain sight. Many of its secrets are readily available. But these cannot be deciphered without having done the difficult work that systems like the Sevenfold Way offer as a loose but effective guide. Certain transformations are required to embody the wisdom that this tradition guards as a “birth of the word in the heart.”

On the other hand, I began to see holes in the idealization that I erected from my transformative experiences. The unique way this birth had occurred for me – as something opaque, receptive, nameless, unseen – quickly became at odds with the way associates of the Order of Nine Angles attempted to organize things. Time and time again I sensed one misstep after another in their tendency toward extremity and violence, their strategic deceit, the substitution of opinion for knowledge, and the resulting misinterpretation that continues to fan the flames of a nexus of stupidity and misinformation – both within our ranks, and in the eyes of our opposition.

My motivations are thus very simple, as I said. Instead of one deception after another for some strategic moral calculus, I intend to be honest. When I say that I am against National Socialism and Nazism in any form and want to see them removed from the tradition, I really mean it. When I say that I believe an open and honest dialogue is necessary in moving towards that end, I mean it. When I say that I believe in integrity, keeping one’s word, sincerity, and transparency as cornerstones of what this tradition should aspire to, I mean that too. And I am sincere in being outspokenly against extremism, violence, racism, and harming others or other forms of life.

When I initially put these motivations into motion via Fenrir, Lux Lycaonis, and my articles, I did not do so as yet another “strategy” or for some ulterior reason. I did it because I believe in what this esoteric tradition has to offer in the revelation of its deepest and most authentic praxis. One shouldn’t have to propose what is otherwise common sense as a new Aeonic logos; because at this point, the ONA is hanging by a thread. We have lost all credibility in the eyes of our opponents, sabotaged the viability of our future for petty and selfish gains, relegated the source of real truth to the ranks of childish gossip, and sacrificed the possibility of survival in the guise of heroic egoism.

There are many within the ONA who will continue this kind of behavior. It is unfortunate that our greatest accomplishment in the eyes of our opponents is a caravan of mediocrity that prides itself on a self-referring lack of humility, manners, and intelligence. In some sense, our opponents are right – as long as such individuals exist within the ONA, this will be our Signa Romanum, the standard upon which our accomplishments are measured.

My aim is to introduce a new standard. One that attracts the kind of audience that can keep our hidden practice alive – fortified in majestic night, resplendent in unending endurance, a burning beyond blood in the secret oaths we’ve sworn. In the bright bosom of Satan, from the nails of universal desire, in the unholy grip of the crucified and catalytic kindness … I know that if there’s a chance, we have to take it. May this aim ring true as I offer all that I have, and all that I am, into the eternal flux of love and death.

Not as a stillbirth but a rebirth, may we learn to judge less readily above our sandal.

BWH_cropped

– Richard Moult, The Birth of the Word in the Heart, used under a Creative Commons license

Nameless Therein
Scothorn Nexion
June 13, 2022


Some Notes on Physis in Aristotle

Posted: June 13th, 2022 | Author: | Filed under: Culture, David Myatt, Fenrir, O9A, Order of Nine Angles | Tags: , , , , , , , , , , , , , , , , , | Comments Off on Some Notes on Physis in Aristotle

casket-romances_medium

Casket with Scenes from Romances, ca. 1310-30

Reposted from Lux Lycaonis:

https://luxlycaonis.com/index.php/2022/06/13/some-notes-on-physis/

What follows is an excerpt from a section of an early draft of my article, “‘Where’s Your Will to Be Wyrd?’: An Examination of Wyrd in the Anglo-Saxon Religious Imagination.” In the early drafts of that article, I intended to connect wyrd to Aristotle’s notion of φύσις (physis). As I stated in that article, this connection had to do with my observation that “solitary practice and individual experience are a means to the radical confrontation with something other than the self, which empathy makes possible; and this confrontation recasts each initiate in a shadow of destiny that exceeds the boundaries of the individual.” The idea here was that wyrd involves the confrontation with “something other than the self,” which always takes the form of a relation to the Other. At one level, this confrontation can take the form of a relation to the other person; at another, it can take the form of fate or nature (physis).

Having quickly realized that a proper analysis of physis would go beyond the scope of that article, I omitted and abandoned the following section, which still needs to be unpacked and clarified. I am providing it here in its unfinished form for those interested in Aristotelian scholarship on physis in an effort to illuminate some of the deeper implications concerning its role within the philosophy of pathei-mathos.

This is meant as an introduction – a beginning, not an end – and is aimed at those wishing to explore serious scholarship on the subject rather than a general audience. In addition to the sources referenced, those wishing to investigate further in the aforesaid contexts may wish to examine David Myatt’s “Towards Understanding Physis”[1] and “Physis and Being: An Introduction to the Philosophy of Pathei-Mathos.”[2] In the former, Myatt’s point that physis, understood philosophically, “has specific ontological meanings … which are lost, or glossed over, when physis is simply translated either as ‘Nature’ or – in terms of mortals – as (personal) character” is consistent with what is written below. He is also correct in noting that physis is not “some abstract essence” (in contrast to Plato), which is elaborated upon below. And while I find the negative emphasis on denotatum and abstraction within Myatt’s philosophy problematic – here specifically in relation to physis – I will save that for another time.[3]

Some Notes on φύσις (Physis) in Aristotle

Both physis and wyrd have complex origins historically, etymologically, and in terms of their intended usage within the early literature of the Order of Nine Angles.[4] Though what follows is not meant to address these comprehensively, it should be noted that neither term can be understood in terms of a simple bifurcation: no division or single characterization can comprehensively address the way these phenomena are experienced or described across history. Such characterizations sometimes appear contradictory in ways that remain consistent in experience. In this, the ONA’s distinction between terms like “causal” and “acausal” can be misleading.[5] Such distinctions do, however, draw our attention to the complexities surrounding their apparent limitations.

The Greek term for nature, φύσις (physis) illustrates some of these complexities. While physis commonly refers to “the nature or essence of a living thing,”[6] Aristotle in fact distinguished between seven meanings of the word, eventually “settling on it as the essence of things that have a source of movement within themselves.”[7] Motion and change are crucial for understanding nature on this account, where for Aristotle nature is both a “source of motion and change”[8] and “a source of motion and rest.”[9] Certain entities – such as animals and plants – exist “by nature” because “each of them has within itself a principle of change and rest, some in respect of place, some in respect of growth and decline, some in respect of alteration.”[10] A study of nature thus “aims at the understanding of the principles, causes, and elements of the natural world”[11] according to this account of nature as a source of motion, change, and rest.

Aristotle’s account thus views nature as an internal source,[12] one that rests on the idea of nature manifesting “itself through [the] utter diversity of beings.”[13] In contrast to Plato’s Timaeus, “nature is not an abstract, impersonal, ‘all-pervading demiurgic force’,”[14] but rather an “inner driving force we reference when saying of a natural being: ‘That is its nature.’”[15] On this account, physis or nature “is anything but enigmatic, abstract, and impersonal,” as it “works not by imposing order and shape externally, but by instilling desire from the inside of a natural being: a being that is by nature ‘has in itself a source of motion and rest’ … and ‘stretches out’ toward its own nature … so as to become itself.”[16] Thus, while physis can broadly refer to “the natural world as a whole,”[17] Aristotle’s account contrasts with our modern notion of nature, “understood by way of nonnormative, abstract laws such as gravity, which moves things externally.”[18] His account thus “does not fit within a shallow empirical ‘philosophy of natural science’ but, instead, is part of a true ‘ontology of nature’ or a ‘proto-physics’: an examination into the origins or sources (archai) of nature.”[19]

Aristotle’s account of physis highlights a tension found in the ambiguous relationship between “form and matter, soul and body, fulfillment and movement,”[20] one that can lead to “nature’s self-suspension and transgression into the divine.”[21] The relationship between physis and wyrd involves a similarly ambiguous relationship and tension. On the one hand, Aristotle’s account of physis is neither enigmatic, abstract, nor impersonal. Superficially, this seems to conflict with our general understanding of fate or “destiny” as something incomprehensible, impersonal, and removed from the particular circumstances in which it takes place. Destiny is typically thought to exceed or “transgress” the individual lives and circumstances it affects (and in this sense it is “abstract”); and yet, there is a sense in which it is deeply personal and meaningful in its ability to concretely affect particular lives.

Nameless Therein
Scothorn Nexion
June 12, 2022

NOTES

[1] David Myatt, “Towards Understanding Physis,” David Myatt: Learning from Adversity; A Rejection of Extremism, March 2015, https://davidmyatt.wordpress.com/towards-understanding-physis/.

[2] David Myatt, “Physis and Being: An Introduction to the Philosophy of Pathei-Mathos,” David Myatt: Learning from Adversity; A Rejection of Extremism, 2019, https://davidmyatt.wordpress.com/collected-works-2/physis-and-being/.

[3] I do, for example, take issue with Myatt’s point that “the ontology of beings … [with reference to] a reality, a ‘true nature’ … is often obscured by denotatum and by abstractions, both of which conceal physis.” Myatt, “Towards Understanding Physis.”

[4] Sadly, overuse and an improper understanding of these terms on the part of many ONA associates has diminished the significance of these and most ONA terminology; but through a careful examination of some of the complexities that inform their intended meaning, we may breathe fresh life into a terminological framework that has been stripped of significance through years of carelessness.

[5] There is evidence that the early authors of the ONA were both aware of the complexities surrounding such terminology and were even attempting to transcend the limitations of these terms in creating such divisions.

[6] Robert Audi, ed., “Physis,” in The Cambridge Dictionary of Philosophy, 3rd ed. (Cambridge: Cambridge University Press, 2015).

[7] Simon Blackburn, “Physics, Philosophy of,” in A Dictionary of Philosophy, 3rd ed. (Oxford: Oxford University Press, 2016).

[8] On this point, Aristotle notes that, “Since the nature [of a natural thing] is a source of motion and change, and our μέθοδος is concerned with nature, [the question] what is motion must not escape our notice; for necessarily when we are ignorant of this we are also ignorant of nature.” Aristotle, Physics III.I, 200b12-15. Quoted in James G. Lennox, “How to Study Natural Bodies: Aristotle’s μέθοδος,” chap. 1 of Aristotle’s Physics: A Critical Guide, ed. Mariska Leunissen (Cambridge: Cambridge University Press, 2015), 11.

[9] Helen S. Lang, The Order of Nature in Aristotle’s Physics: Place and the Elements (Cambridge: Cambridge University Press, 1998), 34. See Aristotle, Physics II.I, 192b14. See also the point made by Heidegger that, “Rest is a kind of movement; only that which is able to move can rest.” Quoted in Marjolein Oele, “Aristotle on Physis: Analyzing the Inner Ambiguities and Transgression of Nature,” in A Companion to Ancient Philosophy, ed. Sean D. Kirkland and Eric Sanday (Evanston: Northwestern University Press, 2018), 163.

[10] Aristotle, Physics II.I, 192b13-15, quoted in Stasinos Stavrianeas, “Nature as a Principle of Change,” chap. 3 in Aristotle’s Physics: A Critical Guide, ed. Mariska Leunissen (Cambridge: Cambridge University Press, 2015), 47.

[11] Stavrianeas, “Nature,” 46.

[12] Oele, “Aristotle on Physis,” 162.

[13] Ibid.

[14] Ibid.

[15] Ibid.

[16] Oele, “Aristotle on Physis,” 161. See also “Heidegger, Martin,” in The Cambridge Dictionary of Philosophy, where the author notes how Heidegger’s “portrayal of human existence” is in accord with what “Heidegger regards as the earliest Greek experience of being as an emerging into-presence (physis).” This may be related to Oele’s sense of physis as a “[stretching out] toward its own nature … so as to become itself.”

[17] Audi, “Physis.”

[18] Oele, “Aristotle on Physis,” 161.

[19] Ibid.

[20] Ibid., 162.

[21] Ibid.


Modern Man Believes in Nothing: Modernity in Contemporary Satanism and the Order of Nine Angles

Posted: May 4th, 2022 | Author: | Filed under: Church of Satan, Culture, Fenrir, Inner ONA, Michael Aquino, Nihilism, O9A, Occultism, Order of Nine Angles, Temple of Set, The Sinister Tradition | Tags: , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , | Comments Off on Modern Man Believes in Nothing: Modernity in Contemporary Satanism and the Order of Nine Angles

Cole_Dream_med

– Thomas Cole, The Architect’s Dream, 1840[1]

Reposted from Lux Lycaonis:

https://luxlycaonis.com/index.php/2022/05/04/modern-man-believes-in-nothing/

Modern Man Believes in Nothing:

Modernity in Contemporary Satanism and the Order of Nine Angles[2]

by Nameless Therein

Many years ago, I had the pleasure of studying with a former and well-respected Harvard professor, a man who later became a mentor to me and shaped my spiritual and intellectual worldview. Armed with Strunk and White’s Elements of Style, Richard Tarnas’ The Passion of the Western Mind, and some of the most important texts in the Western tradition, we critically examined the relationship between faith and reason in Western thought over the last two thousand years of intellectual and religious history. In clarifying the context of our modern perspective through the clash between faith and reason, we came to a deeper understanding of how that relationship shaped our entire worldview. Contrary to my own view at the time, I learned that faith was not a belief in something without good reasons, nor was it a euphemism for “religion” or the opposite of reason. Rather, as Wilfred Cantwell Smith notes, faith is not belief but the essential human quality, one “constitutive of man as human,” where “that personality is constituted by our universal ability, or invitation, to live in terms of a transcendent dimension, and in response to it.”[3] Van Austin Harvey elaborates on this distinction as follows:

In the history of Christian thought, two general tendencies concerning the concept of [faith] may be observed: (1) [faith] is regarded more nearly as belief or as mental assent (assensus) to some truth, whether about the nature of God (supernatural truth) or about the past (historical truth). (2) [Faith] is understood to be the basic orientation of the total person that may include belief but is best described as trust (fiducia), confidence, or loyalty.[4]

Faith in this sense is not a fideistic blind belief, but a dynamic mode of knowledge as a descriptive relation of being. It is what bridges the gap between the known and unknown, the rational and the empirical, the idealistic and the materialistic. In one sense, it involves a form of mental assent; but it also involves the total orientation of a person toward the transcendent.

Contrary to the modern tendency to reduce faith to a religious worldview, modernity itself embodies a powerful kind of faith in its belief in nothing. Our post-Enlightenment faith in reason as a talisman for “real” knowledge, in the relativity of meaning, in empirical science as a dogmatic means to objective truth, and in the conviction that religion is an anachronistic and outdated mode of thinking all point to our uncritical confidence in a myth that has now become modern canon. David B. Hart describes this in the following way:

As modern men and women – to the degree that we are modern – we believe in nothing. This is not to say, I hasted to add, that we do not believe in anything; I mean, rather, that we hold an unshakable, if often unconscious, faith in the nothing, or in nothingness as such. It is this in which we place our trust, upon which we venture our souls, and onto which we project the values by which we measure the meaningfulness of our lives. Or, to phrase the matter more simply and starkly, our religion is one of very comfortable nihilism.[5]

As modern individuals, many of us are unaware what this “nihilism” actually entails, given our lack of understanding regarding the historical, cultural, and intellectual roots that comprise our modern perspective. This lack of awareness is reflected in the superficiality of nearly every so-called contemporary “Satanic” or left-hand path tradition, and is additionally operative in the Order of Nine Angles. David Hart elaborates on what this entails in a powerful way:

We live in an age whose chief moral value has been determined, by overwhelming consensus, to be the absolute liberty of personal volition, the power of each of us to choose what he or she believes, wants, needs, or must possess; our culturally most persuasive models of human freedom are unambiguously voluntarist and, in a rather debased and degraded way Promethean; the will, we believe, is sovereign because unpromised, free because spontaneous, and this is the highest good. And a society that believes this must, at least implicitly, embrace and subtly advocate a particular moral metaphysics: the unreality of any ‘value’ higher than choice, or of any transcendent Good ordering desire towards a higher end. Desire is free to propose, seize, accept or reject, want or not want – but not to obey. Society must thus be secured against the intrusions of the Good, or of God, so that its citizens may determine their own lives by the choices they make from a universe of morally indifferent but variably desirable ends, unencumbered by any prior grammar of obligation or value … Hence the liberties that permit one to purchase lavender bed clothes, to gaze fervently at pornography, to become a Unitarian, to market popular celebrations of brutal violence, or to destroy one’s unborn child are all equally intrinsically “good” because all are expressions of an inalienable freedom of choice. But, of course, if the will determines itself only in and through such choices, free from any prevenient natural order, then it too is in itself nothing. And so, at the end of modernity, each of us who is true to the times stands facing not God, or the gods, or the Good beyond beings, but an abyss, over which presides the empty, inviolable authority of the individual will, whose impulses and decisions are their own moral index.[6]

In its emphasis on its own moral index, its advocacy of precisely this kind of “inviolable authority of the individual will,”[7] its emphasis on extremism as a substitution for meaninglessness or “nothingness,” its dogmatic weariness of all things “abstract” at the expense of long-term practical strategy, and in the erroneous substitution of brutal violence for its muliebral virtues of compassion and empathy due to an avalanche of misinterpretation on the part of its associates, the Order of Nine Angles has not just become mundane; it has become distinctively modern.

This is nothing new. In fact, this lack of awareness regarding the roots and pitfalls of our modern perspective is operative in nearly every contemporary “Satanic” and left-hand path tradition, rendering the majority of them inoperative. We saw this years ago in the Church of Satan, as the death throes of LaVey’s naturalistic animism substituted the mystery of Satan for hedonistic atheism in the form of a voluntarist symbol. We saw this again in the Temple of Set, who, in positing Set as an “isolate intelligence,” failed at the outset to understand or account for the significance of Edmund Husserl’s phenomenological dissolving of the traditional distinction between subject and object, both as a response to the long-standing problem of the self-contained Cartesian subject and as an important part of his theory of intersubjectivity and temporality.[8] (Far from a trivial theoretical issue, this point calls into question the entire epistemological framework of the Temple of Set.) And we see this currently in contemporary groups like the Dragon Rouge, who, despite their motivations to establish a trail along the narrative of truth, nevertheless fall victim to a hidden reductionism in their attempt to reconcile their magickal system with a modern perspective.

That so many groups, traditions, and initiatory orders get this wrong at even the most basic level points to the urgency with which we need to correct this tendency within the Order of Nine Angles. In the last decade, we have seen a shift from that tendency toward one of misunderstanding, misinterpretation, bigotry, infighting, extremism, racism, prejudice, and violence. Less and less, we see a grappling with the ideas that have shaped the modern world, let alone a critical examination of the ideas that now threaten the extermination of the ONA as a tradition that barely managed to live out the twentieth century. Nothing new or worthwhile can be offered by a tradition that is not aware of its own perspective, nor can it rightly be called a “tradition.” The Order of Nine Angles is sadly no exception.

Despite these bleak prospects, there is hope. But before we can correct the mistakes of the past, it will be necessary to first critically examine the perspective that comprises the modern world. Only then will it be possible to collectively renegotiate the direction and context of the ONA as a tradition located squarely within modernity, despite its ancient influences and claims to the contrary.

With this, I return to my discussion of the aforesaid seminar with my former Harvard professor. The lens of interpretation we used to examine modernity’s place in the context of the Western tradition involved many important texts and thinkers. The one that left the deepest impression on me, however, was Richard Tarnas’ seminal work, The Passion of the Western Mind: Understanding the Ideas That Have Shaped Our World View. This text eloquently surveys the ideas that shaped the Western tradition, beginning with the ancient Greeks and moving through post-modernity. On the cover of the 1991 Ballantine Books edition, Joseph Campbell describes the text as, “The most lucid and concise presentation I have read, of the grand lines of what every student should know about the history of Western thought. The writing is elegant and carries the reader with the momentum of a novel … It is really a noble performance.”[9]

Whether in The Passion of the Western Mind, his later work Cosmos and Psyche, or in his November 2007 lecture on The Art of Writing at the Pacifica Graduate Institute,[10] Tarnas has had a powerful influence on my own thinking and writing. Like my former professor, Tarnas was a Harvard graduate in addition to being the previous director of programs at the Esalen Institute in Big Sur. His understanding of the Western intellectual tradition is comprehensive, deep, and unrivaled in most academic circles.

Though Tarnas has nothing to do with the Order of Nine Angles (and in fact would be appalled at being mentioned in the context of the ONA), his work provides a foundation for coming to terms with modernity as a necessary lens through which to view the ONA. With that in mind, the following lectures provide an introductory overview to some of the ideas covered in his texts.

1. “The Evolution of Consciousness from the Primal to the Postmodern”

This brief lecture provides a concise overview of Tarnas’ distinction between what he terms the primal worldview and the modern worldview in Cosmos and Psyche.[11] An article that I have been recently developing concerns the way the Order of Nine Angles attempts to restore the primal worldview against modernity; though whether it can and will be successful in this largely depends on whether it can come to terms with its place within the modern perspective.

2. “A Brief History of Western Thought, part 4 of 5”

This lecture addresses the post-modern, picking up where the previous lecture leaves off. Both lectures segue into the important post-secular examination of disenchantment, which connects to my above discussion about the role of faith and reason in modernity.

On a personal level, I will say that a post-secular lens of faith illuminated more depth and meaning with respect to what Satanism really is than did my two decades of committed Satanic practice through contemporary left-hand path groups claiming that title. In my experience, the ONA touches on that deeper post-secular sense of the Satanic in its broader and beautiful spectrum of the sinister and sinister-numinous. However, much work needs to be done before the ONA will be equipped to address this. Part of that work will involve an understanding of the post-secular context of disenchantment, which is what the next lecture addresses.

3. “Disenchantment, Misenchantment, and Re-Enchantment”

Tarnas’ overview of the post-secular topic of disenchantment in the introduction of this lecture is an excellent introduction to the topic. This examination helps deepen the context of modernity in terms of the relation between the primal and modern worldviews – a relation that the ONA attempts to address.

4. “The Great Initiation”

This final lecture provides an additional overview of some of the aforesaid modern phenomena within an initiatory context. In addition to other relevant points, Tarnas’ account of the relation between the masculine and the feminine in terms of the astrological context of the sun and moon can deepen the ONA’s explication of the masculous and the muliebral at the core of its philosophy.

In closing, two points are worth emphasizing with respect to the final lecture listed above on “The Great Initiation.” The first concerns the way in which Tarnas’ characterization of modernity equally applies to the current climate of the Order of Nine Angles; and this is no coincidence, given what I have said above. Here, Tarnas quotes Woody Allen, whose comments highlight a tension that the ONA has been facing for over a decade (and now more than ever). Tarnas says the following:

The New York Jewish philosopher Woody Allen put his finger on this with his customary Schopenhauer-like clarity … in a speech he gave to the graduates some time ago: “More than at any other time in history, mankind faces a crossroads. One path leads to despair and utter hopelessness. The other [path], to total extinction. Let us pray we have the wisdom to choose correctly. I speak, by the way, not with any sense of futility, but with a panicky conviction of the absolute meaninglessness of existence which could easily be misinterpreted as pessimism. It is not. It is merely a healthy concern for the predicament of modern man.”[12]

The second point worth emphasizing is a quote Tarnas cites from Jung’s The Undiscovered Self. In addition to characterizing modernity, the following comments by Jung find a powerful voice in the current struggle of the ONA. As a meditation on what I have written in this article, I will end with this quote:

[A] mood of universal destruction and renewal … has set its mark on our age. This mood makes itself felt everywhere, politically, socially, and philosophically. We are living in what the Greeks called the καιρός – the right moment – for a “metamorphosis of the gods,” of the fundamental principles and symbols. This peculiarity of our time, which is certainly not of our conscious choosing, is the expression of the unconscious man within us who is changing. Coming generations will have to take account of this momentous transformation if humanity is not to destroy itself through the might of its own technology and science.[13]

Nameless Therein
Scothorn Nexion
May 4, 2022

NOTES

[1] For more information on the significance of this painting and why Richard Tarnas chose it for the cover of The Passion of the Western Mind, see 4:21 of the following lecture: https://youtu.be/2B3zm8R0dEo?t=261

[2] The phrase “modern man believes in nothing” was inspired by David B. Hart, “On Being Modern,” First Things: A Monthly Journal of Religion and Public Life (October 2003).

[3] Wilfred Cantwell Smith, Faith and Belief: The Difference between Them (Oxford: Oneworld Publications, 1998), 129.

[4] Van Austin Harvey, “Faith,” in A Handbook of Theological Terms (New York: Macmillan, 1964).

[5] Hart, “On Being Modern,” 47.

[6] Ibid.

[7] In fact, the over-emphasis on the authority of individual judgment without any critical examination of the historical and intellectual context of modernity has given rise to a democratizing of individual opinion, thereby mistaking it for knowledge. In some respects, the need to critically examine the ideas that have shaped our modern perspective are condemned as an “abstraction” rather than being recognized as an attempt to reconcile our daily mode of operation at the most practical level. This has done great harm in the ONA as the need for this critical examination has shifted to ruthless and vacant extremism in light of the substitution of opinion for knowledge, resting on a gross misunderstanding of what the ONA actually is.

[8] Interestingly, I recall Michael Aquino himself acknowledging his lack of understanding regarding Husserl’s philosophy on a 600 Club forum post many years ago. I have not since been able to locate that post since the site closed down, but it appeared to be authored by him. Nevertheless, I sensed this fatal flaw at a young age, given that much of the Temple of Set’s philosophy rests on a metaphysical distinction between subject and object – a distinction phenomenology largely did away with in the early twentieth century. In some respects, the ONA’s distinction between “acausal” and “causal” risks a similar danger; and though I will not elaborate further here, it is a topic that I may investigate in the future. Regardless, it is something to be aware of, particularly in the dogmatic and often uncritical repetition of such terms on the part of the ONA’s associates.

[9] Richard Tarnas, The Passion of the Western Mind: Understanding the Ideas that Have Shaped Our World View (New York: Ballantine Books, 1991).

[10] This all-day workshop was recorded and previously available on DVD by Depth Video. See Richard Tarans, “The Art of Writing: An All-Day Workshop Presented Nov. 17, 2007 at the Pacifica Graduate Institute” (Santa Barbara, CA: Depth Video, 2007). The description on the rear of the DVD summarizes the workshop as follows:

This landmark workshop, the fruit of 30 years of writing and teaching, was given before a sold-out audience at the Pacifica Graduate Institute in November 2007. In these lectures, Richard Tarnas provides an in-depth look at writing not just as an intellectual or artistic discipline, but as a spiritual path. Because we live in a time of extraordinary urgency, when we must contemplate the future of the Earth community, it is essential that those with relevant information speak and be heard, received, and understood. Writing in the service of such a goal involves the development of certain skills, disciplines, and knowledge, as well as other less tangible but perhaps even more important capacities. These lectures illuminate the writer’s path with both practical tips and a larger vision of the writer’s noble calling.

[11] See, for example, Richard Tarnas, “Forging the Self, Disenchanting the World,” in Cosmos and Psyche: Intimations of a New World View (New York: Viking, 2006).

[12] Tarnas appears to be referencing Woody Allen, “My Speech to the Graduates,” New York Times, August 10, 1979, https://www.nytimes.com/1979/08/10/archives/my-speech-to-the-graduates.html

[13] Carl Jung, The Undiscovered Self, trans. R.F.C. Hull, rev. ed. (1990; repr., Princeton: Princeton University Press, 2010), 60.


Inspiration, Interpretation, and Christopher Hyatt on the Idealized Self

Posted: April 30th, 2022 | Author: | Filed under: Culture, O9A, Order of Nine Angles, The Sinister Tradition | Tags: , , , , , , , , , , , , , , , , , , , , | Comments Off on Inspiration, Interpretation, and Christopher Hyatt on the Idealized Self

Gilbert_vanity

– Charles Allan Gilbert, All Is Vanity, 1892

[Repost of: https://luxlycaonis.com/index.php/2022/04/30/inspiration-hyatt/]

Although I am adamant about the importance of finding new and uncommon sources of inspiration to interpret the world, I find that certain sources leave a recurrent impression across the psyche. Such works lend depth to the way inspiration can be made meaningful, which can then be used to inspire others through the creation of new works.

My approach to the Order of Nine Angles is no different. In identifying, interpreting, and then making meaningful certain recurrent dynamics from my own experiences and then finding correlates at the heart of the ONA, I try not to draw from the Spenglers or Toynbees of the world, or even the literature of the ONA; rather, I look to the Alfred North Whiteheads, Alasdair MacIntyres, Charles Taylors, Henry James’, Thomas Manns, and Guy de Maupassants – sources that contain these dynamics in a much richer and deeper way, but which go unnoticed and unexamined within the tradition.

Insofar as the ONA is not just a system of thought or practice but a mode of life, one can learn to identify the dynamics it reveals in transformative experience through the cultural canvas of the world, be that nature, thought, art, music, or the history of ideas. In identifying these dynamics in uncommon and unexpected sources of inspiration, one can impart a certain vitality to the tradition. Thus, rather than recycling what have now become dogmatic misinterpretations within and outside of the Order, one can learn to view it through a new and valuable lens of interpretation, thereby lending a much-needed source of renewal and novelty to the tradition.[1]

With that said, there are two main approaches to that renewal and novelty. The first involves identifying the deep dynamics of transformative experience in unexpected sources outside of the tradition and then synthesizing them into new forms within the tradition. The second involves a kind of hermeneutic approach, where one revisits sources of inspiration from their past through a new lens of interpretation, one made possible by transformative experience. In the latter case, the lens changes as we do, which makes the source in question “recurrent,” in that it is continually redefined and, in that sense, “alive.”

While both approaches are essential and typically work together, one such “hermeneutic” or recurrent source I revisit regularly is the following lecture by Christopher Hyatt (aka Alan Miller). When I first discovered Hyatt’s work many years ago, what struck me was not his knowledge of magick, training under Israel Regardie, or previous association with the OTO – none of which appealed to me – but the richness of his life and the no-nonsense pragmatism with which he approached the human mind and our place in the world. Hyatt’s brutal honesty and ruthless empiricism find shelter in much of the ONA, despite their differences in approach; but unlike the ONA, Hyatt seems to form a bridge between practical utility and meaning – between whether something works and what it is in determining how it finds meaningful application.

Having revisited this lecture today, I reflected on some of its deeper psychological import and application within the ONA. In my experience, Hyatt’s psychological characterization of what he terms the idealized, actual, and diminished selves can serve as a powerful psychological model to gauge “where one is” with respect to the dyssolving of the ego. It may also be a helpful way to gently estimate where others are in their own development, particularly within the ONA and in terms of its opponents. This lecture thus struck me as relevant to the current climate of the ONA, keeping in mind that this is merely a model, an overview, and one way of viewing the human psyche (and a general one at that):

Nameless Therein
Scothorn Nexion
Walpurgisnacht,
April 30, 2022

[1] And to clarify: the sources I have in mind here are primarily philosophical, artistic, and related. Syncretizing certain incompatible “magickal” traditions with the ONA is not something I generally find productive or worthwhile, seeing as how many of these lack the depth of their philosophical and artistic counterparts, particularly in a modern context. However, members of the Fenrir team do have the knowledge and experience to syncretize traditions that are compatible – and this I view as important and worthwhile. Combined with the philosophical and artistic domains, this knowledge can then be used to expand the ONA’s system of magick and, eventually, create one’s own.


An Update on Lux Lycaonis and the Fenrir Team

Posted: April 28th, 2022 | Author: | Filed under: Fenrir, Inner ONA, News, O9A, Occultism, Order of Nine Angles | Tags: , , , , , , , , , , , , , , , , , , , , , | Comments Off on An Update on Lux Lycaonis and the Fenrir Team

Loki

– An image of Loki from the eighteenth century Icelandic manuscript, “SÁM 66”

Good evening everyone,

I wanted to write a brief update regarding the Lux Lycaonis site. Slowly but surely, we have been expanding the Fenrir team, ever on the lookout for those who, through their deeds, ethos, works, and talents, have proven themselves capable of making meaningful contributions to the establishment of a viable future for the Order of Nine Angles.

We recently acquired a new addition to our team, which is now well-equipped to address the philosophical, literary, magickal, historical, mythological, musical, and artistic domains required for that future – all with an eye toward approaching the ONA in a new way, paying homage to its origins but expanding its theory and practice into new spheres of influence.

With that in mind, I want to note that while many of my articles will be relayed to the o9a.org site, much of the content by the rest of our team will remain exclusive to Lux Lycaonis. There have been some updates in the last few days, including new content. And we anticipate an influx of new work on the way.

Much of this anticipated work will address important and overlooked esoteric topics within the ONA. For example, one of our team members is currently completing an article on Uranianism and Sapphic sorcery with respect to certain non-negotiable esoteric sexual techniques. One such technique is Locis Muliebris, which is required for particular rites of the Septenary system. In exploring these and other features of Uranianism and Sapphistry, this author will additionally expound upon the qualities of Sapanur as the patron Dark God associated with homosexual men, who is identified in “The Black Mass: Gay Version.”

Which is all to say that there are many interesting things on the way. In addressing these and other topics – topics which have remained at the core of the ONA since the time of its inception but are almost completely overlooked or ignored – we hope to challenge many of the prejudices falsely levied against the tradition by opponents and associates alike. With respect to associates and the future of the ONA, the Fenrir team agrees that we need to call home those who left disgruntled, augment those who are still here but lying low, and call new individuals to the fold who can make the aforesaid contributions. To do this, we aim to emphasize the tradition’s strengths rather than its weaknesses as a taste of things to come.

 

 

Nameless Therein
Scothorn Nexion
April 28, 2022