The Evolving ONA

Posted: November 27th, 2022 | Author: | Filed under: Alchemy, O9A, O9A Nine Angles, Occultism, Order of Nine Angles, Order of the Nine Angles, Rounwytha, The Sinister Tradition, The Sinisterly Numinous Tradition | Comments Off on The Evolving ONA

.:.”What does not kill, makes stronger.” –21 Satanic Points, Black Book of Satan, ONA

I’ve been around Satanism for a very long time. I like watching online Satanists. Since they had little fancy Satanic groups on MySpace and MySatan, most of those dummies attempted to “evolve” Satanism. Unfortunately, what they understand of evolution was learned from high school science class, in which class one can only assume they paid very little attention.

Those dummie Satanists on MySpace and MySatan usually, nearly 99% of the time, used the same exact equation/formula to “evolve” Satanism. The formula looks like this: Evolve Satanism = Make Better. And in practice, 100% of the time, the variable “Make Better” ends up meaning: “My Ideas.” In other words, what they believe is: “My ideas will make Satanism better, thus evolving it.”

That line of reasoning regarding how shit evolves is like saying: “Evolution is when God/Nature makes things better.” As if to suggest, using that same line of thinking, that Mother Nature one day had a great idea and she put webbed feet on a dinosaur and a billed beak, and came up with a duck.

The main problem with their dummie notion of evolution is that an idea, no matter how great such idea sounds and seems: is Conjectural. Conjectural in practice means that the idea has not yet been tested, that such idea has not yet produced “proof of concept,” that such idea has not yet made Fruit which you can judge. In other words, you have no idea what end results [cause and effect] your conjectured idea will actually produce.

And so, I’ve watched those dummies come into Satanism, with big titles, try to make Satanism better, by adding to Satanism their own “great” ideas: [re: their own opinions, beliefs, views, sentiments, “philosophy”]. And 100% of the time, even if on the rare occasion they even publish self-published books on Amazon or Lulu: they fail.

DEVELOPMENTAL EVOLUTION

In reality, in the Real World of Nature, developmental evolution happens in the matrix of an environment/ecosystem. Fractally: our own human species’ development from the primitive homo sapiens we were 300,000 years ago to the human beings we are today exclusively happened within the matrix of an environment we call “Civilization” [re: “society”].

And so, the universal principle of physical development/evolution is governed by two main factors that exists in a state of “tension” with each other. The first factor is that – as the Buddha taught – all things change and nothing is permanent. This means that the environment changes and its conditions/state is never the same. The second factor – by law of Nature – is that all living organisms have the instinctive impulse of self-preservation. And so, when those two factors are at play with each other, there arises a “tension,” a pushing and pulling of those two main factors.

And so, that “tension” looks like this: 1) An organism adjusts to its environment, 2) the environment changes, 3) the change in environment is an Challenging or Adversarial condition to the organism because that organism adjusted to the previous condition of the said environment, 4) the organism must try to adjust itself to the Challenging/Adversarial [the Force of Satan] condition, or die, 5) if the organism succeeds in adjusting itself to such new conditions it Survives, 6) but survivability is not the want or desire of Mother Nature, 7) Mother Nature needs Thrivability, 8) if an organism adjusts/adapts to such new conditions, survives, but also Thrives in that new condition: 9) then that organism’s genes drift, which incrementally produces new species genetically pre-programmed to function well in such new conditions of such changes in the matrical environment.

But you have to learn to view that process of developmental evolution not on a macrophysical level, but on a microphysical level. Why? Because the Reality [re: Realism] is that when we say “organism/creature” what we mean is a Complex System of Trillions of Cells [Cuz that’s what a fucking “multicellular” organism is]. In other words: the cells themselves, as well as the molecules and biochemicals, are what reacts and adjusts to environmental cues/pressures. A real example is when a human lives in a place like subsahara Africa for many epochs where ultraviolet radiation is high. And so the cells of the skin, the molecules in and around such skin cells, and the biochemicals and proteins, produce dark pigmentation to protect themselves from said high ultraviolet radiation. And we interpret those microphysical adaptations to be Negros developing dark skin to protect themselves from the light and heat of Africa. What should be noted is that such Negroes were not consciously aware or in control of the darkening of their own skin! When ducks became ducks: they were not consciously aware or in control of the webbing of their own feet. As you develop from a zygote to a fetus into a new born infant: you were not conscious or in control of that process. Simply because that process of fetal development is happening on a cellular and molecular level.

MEMPLEX EVOLUTION

A “meme” is to a memeplex what a “gene” is to a genome, what a “lexeme” is to a lexicon, what an “episteme” is to epistemology. Developmental evolution is a fractal pattern that governs all physical things in the universe. Everything which exists, gradually/incrementally develops over time because of its environmental conditions. That word “environment” is a Relative term. The matrical environment of a planet and the matrical environment of an atom are not the same things. For an atom, their environment mostly consists of Fields, Charges [electric and magnetic], force of attraction, etc. And so, when conditions in their atomic environment changes, they also change, accordingly. In that way, very gradually, carbon atoms, evolved into the many different carbon based molecules in the universe, which all carbon based things [like us] are made of.

Evolution is a fractal phenomenon, which can be seen in how languages evolve. Languages evolve/develop slowly/incrementally over Time, on a microphysical level: meaning the lexemes of the language’s lexicon alters, changes, adjusts, adapts, new lexemes are acquired from other languages [called “Horizontal Gene Transference” in biological sciences]. And so, in Reality, organismic evolution is the change or alteration or adjustment of genes and/or the acquisition of new genetic information via horizontal gene transfer; the change being influenced by conditions of environment.

In the same way, a memeplex evolves over time. Like how organisms have their own matrical environment, and like how language has its own matrical environment, a memeplex has its own environment. The Matrix of a Meme is made up of two overlapping things: 1) Socialscape & 2) Mindscape. Like how Landscape is the environment of animals/creatures/organisms; and how “cosmicscape” is the environment of planets, moons, galaxies, and stars.

By “socialscape” is meant “human society,” and the views, opinions, cultures, practices, people [and so also: races and ethnicities], nations, religions, etc, of a given human society. By “mindscape” is meant ideas, notions, concepts, beliefs, weltanschauungen, language, knowledge-base, sentiments in a person’s mind and in the collective public mind of a people of a given society.

Like how Landscape changes, the socialscape and mindscape of a Memeplex also changes and is never permanently the same. For example: the socialscape and mindscape here in America of the 50s and 70s were very different from each other, where conditions in the socialscape and mindscape of the 70s were challenging and adversarial to that of the 50s.

Like how an organism must adapt to the change in conditions of its environment: a Memeplex – if it desires to survive and even thrive – must adapt to the changes of its socialscape and mindscape matrix, and must survive Challenging and Adversarial forces in such environment that presents itself.

I will give three very brief examples of familiar memeplexes that have evolved to meet the changes in the socialscape and mindscape of Western Social Order. The first is Christianity. There was a time when Christianity was very doctrinally vocal about homosexuality being a damnable sin. Today, gay couples can be married by priests, gay people can join churches, and gay people can even be priests [of some denominations].  The second example is the dominating and ubiquity of Science/Scientism: all ancient religions today, from Buddhism to Christianity to Islam have changed where they have re-interpreted their doctrines and teachings to reflect what science teaches, where even the ancient Catholic Church acknowledges the theory of evolution. The third example is the ideology of Communism/Marxism: today that memeplex in the West has evolved to not be an ideology regarding the struggle of Class, but the struggle of Race [Wokism].

A memeplex must evolve to changes in conditions, pressures, of its Matrix [socialscape and mindscape] or it will die. Death for a memeplex is when the memeplex becomes irrelevant, when it goes away with an older generation and is forgotten by the new generation, when it loses cells/membership, and it atrophies. I can name a few dead memeplexes, as examples: 1) There was once a little memeplex called “Pet Rocks” which flourished in the 70s and 80s and today nobody keeps pet rocks; 2) Tamaguchi; 3) Pogs; 4) Diet fads nobody uses or remembers anymore, 5) TM [Transcendental Mediation], 6) Th British Empire, & 7) Forgotten conlangs from 100 years ago nobody can name or speak or cares about.

THE EVOLUTION OF ONA

And so, in the same way, as a memeplex, ONA evolves. We, ignorantly think or believe that ONA evolves when we add new texts and new ideas to ONA to make it better and cooler, to make it more attractive, more evil, or hardcore, more intellectual, or whatever. As if the monstrosity of the ONA Corpus [5000 pages] needs more pages and texts of conjectural ideas that look great and awesome in writing and on blogs.

Like any living organism [to which we are its cells] the ONA develops slowly and incrementally over Time when conditions in its matrix [its socialscape and mindscape] changes and/or when Challenging/Adversarial factors present themselves as environmental pressures. Most people don’t understand the concept of Developmental Evolution as it happens in the Real Natural World, and so when they look at ONA over the years, they don’t see evolution: they don’t recognize what they are looking at.

One real example of an environmental pressure in ONA’s matrix was the “Blackwood Problem,” which was a Challenging condition where people claimed to be ONA’s grandmaster, leader. In order to adapt to that Challenging condition, the ONA had to change somehow – anyhow – in order to survive. It was successful at adapting to that environmental pressure, and ONA actually ended up Thriving for a decade.

Like the evolution of organisms: when we talk about ONA evolving, what we really mean to speak of are the changes that happen on a microphysical level: the level of individual memes, or individual cells [ONA associates]. And so, on a Microphysical level, the Adaptations of ONA back then to the said Challenging environmental factor looks like this: 1) Memes had to be altered slightly where ideas and texts change, 2) People associated with ONA who wanted ONA to be led by a leader gradually atrophied [they left], 3) People who liked ONA and liked the idea that ONA should be leaderless came to join ONA: and so, as Time passed, the ONA “changed” where it became a leaderless subculture. The reality is that when we say “ONA” what we mean to speak of are the people associated with ONA, because ONA is not an object proper that you can point at or touch. Those people who wanted leaders simply got replaced by people who did not need or like leaders.

Just like how each day your own skin cells die off and are replaced by new skin cells. Just like how a football team of 30 years ago compared to the same football team today, with the same name and logos, have had its football players replaced by new ones. Just like how your own mind of a childhood self had its knowledge, ideas, views, opinions, replaced by new ones. Like the Buddha said: all Things in this physical universe are Aggregate Beings/Phenomena: the key concept is “Aggregation.” An aggregate entity changes by having its aggregate units replaced: and we call that process of replacement “Evolution.” This is exactly how Mother Nature herself has been continuously in physical existence and Evolving for 4.5 Billion years. It is Fractally how this entire universe/cosmos itself has been in continuous existence and evolution. An aggregate entity dies/decays when it can no longer aggregate/accrete new units/parts to replace its old ones. In the same exact way, by the same Fractal Principle: a Nation/Civilization develops and evolves and continuously exists for hundreds even thousands of years.

THE GIFT OF SATAN

Satan as it is spoken about in ONA MSS is the Challenging raw Force of Nature. Satan is the causal Seed of evolution itself. It is a blessing in disguise when Challenging and Adversarial conditions and factors present themselves in ONA’s environment [its socialscape and mindscape]. And so, understood in this Luciferian [a nod to The Lucifer Principle] Light: the recent Challenging and Adversarial factors ONA had recently met up with is a Satanic Blessing: I speak of agents infiltrating ONA, things agent provocateurs did in ONA. Why are they blessings? Because ONA should learn to adapt to such adverse and challenging factors or die: and if it doesn’t die, it will become stronger. What does not kill us makes us stronger. And the recent challenging events did not kill ONA. ONA quickly adapted to the change in its environment. Like The Borg quickly adapts to a phaser gun: you might be able to shoot the Borg once or twice, but they adapt and become stronger.

But that adaptation, on a microphysical level is and will be a gradual process of where many ONA people who don’t like boundaries and ethics will atrophy away, and new people who possess noble ethos/wyrd will gradually be drawn to ONA. The new replaces the old. It’s how everything in this universe evolves. It’s how ONA evolves. And, if you understand the essence of this essay: you will have what you need to work on the process of evolving Satanism.

How do you Fish for men? With nets made of memes. Every word we speak and write, every story we tell, every myth and mythos, are like fibers that entwine to make a fishnet which attracts a certain type and kind of fish: and so it’s necessary to know what type of fish you want [to whom do you speak / who or what is your audience / who was Christ speaking to when he spoke], in order to make the proper nets. As genes dictate and build the proteins, memes dictate and build the Aura. As proteins organize to become cells so the Aura of ONA collects types and kinds of people. And evolution is the process of an aggregate entity continuously replacing its aggregate units, in tandem to the constant changes in its matrical environment, in order to not only struggle to survive such changes, but to Thrive, wyrd willing.

/Chloe


Concessions

Posted: November 25th, 2022 | Author: | Filed under: Alchemy, Anarchy, Culture, David Myatt, Drecc, Dreccian, Inner ONA, O9A, O9A Nine Angles, Order of Nine Angles, Order of the Nine Angles, paganism, Politics, Reichsfolk, Rounwytha, Traditionalism | Comments Off on Concessions
[Negotiation = Compromises + Concessions >-> Agreement/Peace/Mutual-Benefit]

.:.Maybe vacillation is an o9a trait? The Old Guards told me long, long, ago, way back in 2010ish that they were going to leave cyberspace… and they are still around 12 years later. And… I’m still here. Unfortunately, I have emotions. My emotions are what makes me come back and forth to ONA. One emotion is “long-time” sentimental attachment, like how you get sentimentally attached to a certain heirloom your late grandmother may have given to you… or like how as children we were sentimentally attached to teddy bears and dolls… or like how  you grow attached to an old pair of faded jeans with holes in them but you can’t throw them out because you’ve had those jeans for so long, despite the functional fact that such holely [holy? holey? Idk how spell it ((the adjective of “hole”))] don’t function properly in a practical way. ONA is like an old pair of my favorite jeans with holes in them which I can’t seem to throw away.

It would have been easier for me to throw these old jeans away and sever my sentimental ties with ONA, if things were left the way they were, and no new writings or blogs presented themselves. Unfortunately, after clicking on links at theo9away.wordpress.com site, I stumbled upon a new o9a archive, addressed as [gawathan.wordpress.com]. My emotions changed after I read the PDFs on that gawatham blog, one of those PDF’s is an interview of Anton Long dated 2021 called “An Aristocratic Ethos.” The other PDF that influenced my emotions was one called the “Boundaries of O9A Philosophy.”

It’s hard to explain my emotions I feel after reading those PDFs. The emotions are a mix of Sympathy and Guilt. I will explain both feelings one at a time.

By the emotion of Sympathy, what I mean is that I like “Anton Long,” or the person behind that penname. As a human being, I have a certain aspect of my personality and characteristic where I just like helping people out with whatever they are doing, like projects, brainstorming, homework, research, whatever; even if they don’t directly/specifically ask me for help. If they don’t stop me, I will just keep trying to help them. And that aspect of my personality comes from my Brain’s need for stimuli. I just simply love to solve problems and mysteries. It’s the underlying reason why I spend so much time doing Natural Philosophy and studying Nature: because its a huge Mystery that can be solved.

And so its because of that dharma I have for wanting to stimulate my brain by solving problems and mysteries that gives me the emotion of Sympathy for Anton Long. He seems to be wanting to do something or go somewhere with the ONA. I get that impression because: why on earth would a human being from England, on this earth, which is in the middle of nowhere special in the universe, spending so much of his mortal time on such an earth [50 years and counting] putting in the time and effort to make ONA and write ONA shit? It must mean something to him? He must be going somewhere with it? There are so many things a elderly human being can spend their mortal time on earth doing, like find a ladyfriend, travel the world, garden, but Anton Long seems to have a thing for this ONA thing? What’s he trying to do, I wonder? Whatever he’s trying to do: I can help in my own ways by looking for problems and malfunctions, and figuring out how to work out those bugs… “debug” ONA as the computer jocks would say [there are bugs in ONA memeplex: unless you are suggesting to me that Anton Long is – like the Pope – perfect and infallible]. My Sympathy for Anton Long is rooted in Curiosity: I’m just curious what he is doing, when he dedicates 40-50 years of his human life manifesting ONA.

And so, in that curiosity, over the years, I mis-interpreted what Anton Long was trying to do. In the past, during the early years [2007-2009], I thought Anton Long was trying to make ONA into a satanic cult. And so, what I did was write a bunch of stuff about ONA that pulled all of the Satanic stuff to the foreground and pushed all of the other stuff to the background. But Anton Long wasn’t making a satanic cult. And so, I later thought that maybe – given his early years – that Anton Long was trying to make a Nazi cult. I can help with that too. I’m not White or a Nazi… but who cares, I can swing way Far Right rhetorically and talk Hitler shit. But I learned that he wasn’t trying to make a Nazi cult either. Maybe he’s trying to make a philosophical thing? Like his own school/denomination of philosophy? I can help with that too. And so I talk a lot about Buddhism and Natural Philosophy.

And so, that’s what I mean by my emotion of Sympathy for Anton Long. I don’t mean that a pity him.

What I mean by my emotions of Guilt… there are many reasons why I feel guilty. I make mistakes in/with ONA since 2006/2007. I failed many times in my attempts and endeavors to do certain things. For the past year, I have been thinking: ‘If me and all those ONA people [Old Guards and so on] did not (1) talk Anton Long into retiring & (2) did not make it open source… would everything that happened since 2018 ever happened?’

I feel Guilty, because I said that ONA was liberal in neutering and getting rid of Anton Long. The truth is, because of my helpful nature, I had a lot to do with that. The reasoning – back then, as I shared with the Old Guards – that I believed that Anton Long should retire, was that ONA needs to be weened from an ideological source and that ONA should not be become a personality cult. Because if ONA remains dependent on Anton Long to keep feeding them/us “official/authoritative” manuscripts, and if ONA becomes an Anton Long worshiping personality cult and the person behind Anton Long passes away of old age [as we all do in Time], then: ONA will die with him. If you go back and re-read the poem I wrote called Caladrius, which I wrote way back in 2009, before Anton Long retired: you can see where my mind was and that even back then, I saw a problem with Anton Long being the head of ONA. In that Caladrius poem, I said: “So dependent on your nightingale that you become sick and lost without her.” And so, in order to heal the King: you have to remove the King’s dependence on that nightingale.

But, when ONA became leaderless and open source, new problems arose: people randomly, from time to time, began to claim to be the new leader or the new outer rep of ONA; and entryism took place. The most significant entryism in ONA’s recent history would be agents acting thru telegram and the ToB manipulating people. I feel Guilty because I was, and still am a huge proponent of a leaderless and open source ONA. Back in 2013, in my resignation paper I turned into the Old Guards, I specifically wrote, defying growing sentiments in ONA at that time, that the only ONA I recognize is one that is leaderless.

Was this a big mistake I had made? I feel very bad inside, because all those years, I was only trying to help Anton Long grow ONA, and I helped cause big problems.

That feeling of Guilt from making mistakes in the past, gives birth to another Guilt I feel: I feel Guilty for leaving/abandoning a big mess I helped make, and not trying to clean up after myself. It’s like me saying: “So yeah… ONA seems to be fucked up… I don’t like it no more… see ya! You guys can fix it!”

And so in my feelings of Guilt, I came back to try to fix problems I see, which I helped make: the problem of ONA needing ethical boundaries, or needing to get rid of that document “authority of individual judgment.” [*]

Which is when I called a Truce to have an open discussion.

COMPROMISES & CONCESSIONS

I’m familiar with negotiations. Mostly from my many years as a tagger, and working the political side of tagger crews with our shot callers. Rival crews “battle” each other for things like territory, their members, spray cans, weed. After the battle/war, we hold Negotiations. A “negotiation” just means when two rival crews/nations sit down to make Compromises and Concessions, in order that BOTH sides benefit somehow. That’s the Honorable way to do things as the winner of a war: you are considerate of your rival’s needs and wellbeing. It’s dishonorable as the winner to just take everything: it makes you look bad to everybody, and exposes your ignoble character.

For example, this one time, our crew had won a battle with a rival crew. The stipulation of the battle was that the losing crew gives up their best tagger to the winning crew. We won, and so we initially demanded that the losing crew give up their best tagger, per stipulations. The losing crew said: “Come on… he’s our best dude. If we lose him, then how are we going to win battles with other crews?” And so, our crew made a Compromise, we said: “Okay… you keep him. But you give us your spray cans, and Green River street as part of our turf, and if our crew gets into a battle your crew helps us and vise versa. Deal?” The rival crew agreed, and so they made the Concession of: giving us all their spray cans and one of their streets they controlled and promising to help us in future battles.”

And so Compromise just means that you understand that you cannot always have things your way, that you must give up certain demands, that you must meet the other party half way. And Concession means to understand that you need to give the other party things. The honorable end goal is: mutual benefit, which is the desired end result where peace and harmony can arise.

And so, those two concepts [Compromises and Concessions] came to my mind when I read the several PDF’s at the Gawatham O9A Archive blog. It fix problems in ONA, Anton Long and the Old Guards made Concessions, where they brought all the boring stuff of ethos and ethics to the foreground of ONA… made such concept of ethics relevant again. They also, via those PDFs, made it known that ONA is not socially liberal because ONA is still about its Traditions.

Because of those Concessions, which I really like, I feel Guilty for abandoning ONA [the spirit/egregore of ONA], and am happily willing to make Compromises: I understand that ONA can’t and shouldn’t give me all of my demands, just to make me happy. I’m only one person of many ONA associates. I am not an individualist [re: individualism]: my own single person’s contentment is small and subordinate to that of the Collective/Whole Organism [the living entity that is ONA, of which we are cells]. The spirit of ONA was willing, via its OG cells, to meet me in the middle, and I will oblige by meeting the spirit of ONA half way, in that middle ground, and will – if I may – continue to help it in my own ways, as I have been doing.

Neither swinging to the Left or the Right. Neither extremism or extreme intellectualism. Buddhistically: sukkha [peace] is the Natural state of equilibrium where the Pendulum comes to rest. Ultimately, ONA must learn to neither swing in either direction, but to find its center: its natural state of peace and equilibrium. As a memeplex and social order [subculture, school of philosophy], ONA is still young, and has a lot of time to make mistakes, errors, and eventually find its Sukkha.

The various PDFs at Gawatham O9A Archive honestly makes me proud to be associated with ONA. I am hoping that new, future generations of ONA initiates/associates read and study those documents: because every thing that ONA writes [our words] are like fishnets that are cast out [as Christ taught]. And those fishnets bring in fish such fishnets are Designed to catch. Because Realistically [re: Realism] when we say “ONA” or “Order of Nine Angles” we are talking about a reific entity which is an abstract noun that isn’t real [can’t be pointed at or touched]. In Reality [re: Realism] what exists are people who are influenced by or identify with ONA. To catch Honorable fish: you need fishnets that are imbued with concepts of honorable behaviour and aristocratic/noble ethos. Those things need to be brought into the foreground, and what elements of ONA that got us into this mess [since 2018] need to be pushed to the back of the stage.

A few snap shots from Gawatham’s PDF stash:

source: https://gawathan.files.wordpress.com/2022/10/o9a-interview-2021a.pdf

source: https://gawathan.files.wordpress.com/2022/09/o9a-boundaries-philosophy-v9.pdf

source: https://gawathan.files.wordpress.com/2022/09/o9a-boundaries-philosophy-v9.pdf

 

The Truce was fruitful. Now we can all return to status quo.

[*] My personal opinions/views about this document [the authority of individual judgment] – and this is purely my own fallible opinion – is that the said document was not written by Anton Long in the first place, and so, it is not primary source, and thus, is not even binding. But, at the same time, and in contrast to my individual opinion, a subculture and culture and Tribe has Elders, and such elders [especially in my strict Asian culture] and their elderly views [wise and experienced] are to be honored/respected by those younger [in age or in wisdom or in experience] than they. Our English word “Senator” does come from a certain Latin word with a topical meaning. And so, regarding that text of authority of individual judgment, my personal position is that: it is not primary text, not binding, or defining, but out of respect/honor [one who has the capacity to Honor/Respect/Venerate], being an Elder in this ONA subculture, the author’s text should be held in significant cultural/subcultural regard and thus adhered to.

/Thank You.

 

 

 

 


Auribus Teneo Lupum: Alterity and Ethical Diastasis in the Dyssolving of the Wolf

Posted: November 24th, 2022 | Author: | Filed under: Alchemy, Fenrir, O9A, Order of Nine Angles, The Sinister Tradition | Tags: , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , | Comments Off on Auribus Teneo Lupum: Alterity and Ethical Diastasis in the Dyssolving of the Wolf

Avribvs Teneo Lvpvm:

Alterity and Ethical Diastasis in the Dyssolving of the Wolf[1]

by Nameless Therein

Reposted from Lux Lycaonis

Download the PDF

the face

 

Any crewmen who ate the lotus, the honey-sweet fruit,
lost all desire to send a message back, much less return,
their only wish to linger there with the Lotus-eaters,
grazing on lotus, all memory of the journey home
dissolved forever. But I brought them back, back
to the hollow ships, and streaming tears – I forced them,
hauled them under the rowing benches, lashed them fast
and shouted out commands to my other, steady comrades:
‘Quick, no time to lose, embark in the racing ships!’ –
so none could eat the lotus, forget the voyage home.
They swung aboard at once, they sat to the oars in ranks
and in rhythm churned the water white with stroke on stroke.

Homer, The Odyssey 9.106–117[2]

Auribus teneo lupum: I hold a wolf by the ears. The proverbial expression comes from the Carthaginian-born Roman playwright Publius Terentius Afer, better known as Terence. As one of the originators of European comic drama, Terence’s six comedies are based on Greek models known as “fabulae palliatae,” or “plays in a Greek cloak [pallium].”[3] Among these, we find the expression “auribus teneo lupum” in his fourth comedy Phormio, which is based on the lesser-known play The Claimant by Apollodorus of Carystus.[4] At lines 506-507 in Phormio, Antipho, the son of Demipho, says to the slave-trader Dorio: “auribus teneo lupum: nam neque quo pacto a me amittam neque uti retineam scio.”[5] This can be translated as “I’ve got a wolf by the ears, as they say, can’t let go and can’t hold on.”[6] An alternative translation renders this as “I’m holding the proverbial wolf by the ears. I don’t know how to let go or how to hold on to her.”[7][8]

Indeed, much like the title of the Fenrir journal, the “proverbial wolf” points to a duality present at various levels of complexity, one that deepens its meaning as it returns to a dynamic point of self-reference. Commonly understood, the duality of holding a wolf by the ears is illustrated by a twofold risk: in either case, letting the wolf go or continuing to hold it by its ears will prove fatal. One is thus paralyzed by inaction and yet must act, torn between two polarities that will ensure harm regardless of one’s action.

We can trace this cursory understanding of the aforesaid duality of the wolf to deeper levels of complexity. At one level, we find a similar dynamic paralleled in many of Terence’s plays. As John Barsby notes with respect to Phormio, “As with most of Terence’s plays, the plot is double, involving two fathers and two sons; the two halves are united by the close associations of all of the characters.”[9] Beyond the text, we find this theme paralleled in relation to the Fenrir journal through its allusion to the climate of opposition, emergent potential, and creative momentum that prompted the journal’s revival. At another level, we can trace it to the broader historical horizon of Fenrir as a whole, from past to present. In some sense, this duality has functioned as a healthy catalyst for the journal’s survival, directing it into a domain of opposition that has motivated its reception. At another level, it has served that role with respect to the Order of Nine Angles itself, pointing to the latter’s Labyrinthos Mythologicus. This is not, however, a childish sense of the reactionary. Rather, as a twofold risk resting on primal adversity, we find that the wolf is as beholden to us as we are to it.

More than beholden, the possibility of death from holding the ears of the wolf points to a shift from duality to relationality. We find this shift centered in a long-standing dialogue within twentieth-century Continental thought, most notably in the fields of phenomenology, relational ontology, existentialism, deconstruction, and theology. In the phenomenological and ontological vein, we find figures like Alfred Schutz, Martin Heidegger, Emmanuel Levinas, Jean-Paul Sartre, and Jean-Luc Nancy; in the existentialist vein, Martin Buber has made notable contributions; in the deconstructionist camp, Jacques Derrida explores this issue in terms of the [O]ther or alterity; and in the theological vein, Jean-Luc Marion draws this out in his own way. In an effort to recontextualize this dialogue within the tradition of the Order of Nine Angles, the purpose of this article will be to examine the shift to relationality in the work of Emmanuel Levinas, specifically with respect to his analysis of our relation to the [O]ther[10] as a response to Heidegger’s ontology. Here, as in the work of Levinas, our relation to the [O]ther concerns what is referred to as alterity, which has to do with otherness and the [O]ther in general as something that is in some sense “more” or “other” than the self. For Levinas and in response to Heidegger, this relation constitutes the most fundamental level of human experience, constitution, and identity, one that precedes ontology.

What follows is an examination of some of the dynamics and tensions Levinas brings to light concerning this relation, especially in works like Totality and Infinity. I attempt to illustrate how these dynamics and tensions are operative at the heart of the Order of Nine Angles in a hidden and more or less unexamined way. In hermeneutic fashion and in a spirit appropriate for Fenrir, I center this under a hermeneutic theme I refer to as the dyssolving of the duality of the wolf. That theme involves an interplay between Terence’s “auribus teneo lupum” and the notion of lupus non mordet lupum – how a wolf does not bite another wolf. I attempt to demonstrate how the two can be paired through Levinas’ analysis of relationality and alterity, thereby dyssolving the duality highlighted by Terence and revealing it to be an artificial construction or illusion to begin with. I then center this within the Order of Nine Angles to make visible certain features of a deeper lens of reality at its core, features which remain invisible, hidden, opaque, and unseen.

In drawing out these dynamics and tensions, I would like to note that my approach – in terms of writing, language, and analysis – is consistent with a style of French Continental and hermeneutic thought that was resistant to what is sometimes referred to as parisianism. Parisianism is related to a style of philosophy that emerged from the Annales school of thought in early twentieth-century France. It is characterized by treating argument as a series of assertions and counter-assertions, paired with hyperbolic, fact-based claims pushed to great extremes. By contrast, my approach resists a structured, fact-based argument in favor of hermeneutic analysis, which is meant to illuminate certain truths that are not directly expressible in propositional terms. This hermeneutic approach operates by forming a healthy rather than vicious circle – much like the primordial ouroboros – through a movement beyond strictly logical or rational thought. By drawing out hidden paradoxes and aporias and then using their tension to reveal a hidden resolution, I attempt to disclose the relation to alterity that Levinas brings to light. In this lighting up of world, this savage visibility, I aim to help others make the invisible visible within themselves, within the world, and within the ONA.

Levinas, Ethics, and the Face of the Other

Whether considered in the phenomenological, ontological, existentialist, deconstructionist, or theological schools of twentieth-century Continental thought, the issue of the [O]ther is perhaps most pronounced in the work of Emmanuel Levinas. Levinas was one of the most important French thinkers of the twentieth century and was deeply indebted to the work of Edmund Husserl, the founder of phenomenology, and Martin Heidegger, who worked as Husserl’s assistant for a time. He played a major role in the transition of phenomenology from Germany to France. Having taken courses with Husserl and Heidegger, his first published textbooks were devoted to the work of both these thinkers. With respect to Heidegger, Levinas described Being and Time as “one of the greatest books in the history of philosophy.”[11] With respect to Husserl, the founder of phenomenology, Levinas “[described] himself as a phenomenologist and as being faithful to the spirit of Husserl.”[12][13] Although in early writings like Totality and Infinity Levinas incorporates the ontological language of Heidegger’s Being and Time in order to exceed those ontological categories and overturn ontology,[14] he nevertheless argues in favor of something that is more fundamental than ontology, something which he calls “ethics” – ethics as first philosophy.

Levinas’ use of the term “ethics” differs from its traditional moral sense.[15] Here, ethics “is neither a code of rules nor the study of reasoning about how we ought to act.”[16] Rather, it concerns a fundamental relationship with alterity, a relation to the [O]ther that is more fundamental than ontology, understood as “a relation of infinite responsibility to the other person.”[17] Although ethics for Levinas is not “a theory of justice or an account of general rules, principles and procedures that would allow us to assess the acceptability of specific maxims or judgements relating to social action, civic duty or whatever,” he may have been trying “to give an account of a basic existential demand, a lived fundamental obligation that should be at the basis of all moral theory and moral action.”[18] The point here is that while Levinas’ use of “ethics” does not concern morality or a moral sense, our relation to the [O]ther is so fundamental that it can be thought to serve as a condition for the possibility of all moral theory and moral action. “Ethics” in terms of morality, right and wrong, or normative action – what we should or should not do – is essentially an epistemological domain, which concerns knowledge and the conditions for knowledge. Ontology on Heidegger’s account, which concerns [B]eing, precedes epistemology. It is more fundamental and serves as a condition for the possibility of knowledge.[19] Heidegger’s overturning of the historical priority given to epistemology over ontology is one thing that makes his seminal work Being and Time so important and revolutionary. It is also why Levinas calls it “one of the greatest books in the history of philosophy.”[20] However, Levinas’ thought was just as revolutionary. He demonstrates how “ethics” as a fundamental relation to the [O]ther precedes even ontology. It precedes epistemology and ontology. Thus, if there is any moral sense to Levinas’ use of “ethics,” it is only in terms of our fundamental relation to the [O]ther serving as the potential basis for the formation of any moral theory or moral action as the deepest level of human constitution. My usage of “ethics” regarding the ONA is consistent with this non-moral and constitutive sense. Levinas describes his usage in the following way, which concerns the relation between what he calls the Same[21] or the self and the [O]ther:

A calling into question [mise en question] of the same [or self] – which cannot occur [se faire] within the egoistic spontaneity of the same – is brought about [se fait] by the other [l’Autre]. We name this calling into question of my spontaneity by the presence of the Other [Autrui] ethics. The strangeness of the Other, his irreducibility to the I [Moi], to my thoughts and my possessions, is precisely accomplished [s’accomplit] as a calling into question of my spontaneity, as ethics. Metaphysics, transcendence, the welcoming of the other by the same, of the Other by me, is concretely produced [se produit] as the calling into question of the same by the other, that is, as the ethics that accomplishes [accomplit] the critical essence of knowledge.[22]

Here, ethics as the “calling into question of my spontaneity by the presence of the Other” is tightly linked to what Levinas calls “metaphysics,” which he also uses in an unconventional way. Whereas ethics is the “calling into question,” metaphysics is the “welcoming of the other by the same” or the self. Just as Heidegger overturned a traditional and positivistic model that prioritized epistemology over ontology, so too did Levinas overturn ontology with ethics and metaphysics, defined in relation to the [O]ther so described. Once again, whereas Heidegger shows how ontology precedes epistemology, Levinas shows that ethics and metaphysics precede ontology. As Levinas says, “And as critique precedes dogmatism, metaphysics precedes ontology.”[23] Our relation to the [O]ther, both with respect to the “calling into question of … [our] own spontaneity by the presence of the Other” in the case of ethics and with respect to the “welcoming of the other by the same” in the case of metaphysics, constitutes one of the deepest domains of human identity and reality.

For Levinas, the ethical subject is “an embodied being of flesh and blood.”[24] Ethics as a relation to the [O]ther is thus not an abstraction but “lived in the sensibility of an embodied exposure to the other,” whereby the “deep structure of subjective experience … is structured in a relation of responsibility or … responsivity to the other … [which calls] me to respond.”[25] Levinas’ main idea is that our relation to the [O]ther cannot be reduced to comprehension or understanding. The strangeness of the [O]ther must be preserved in its strangeness without being reduced to the “I” (the self) or what Levinas calls the “Same.” As an ethical relation, it structures the experience of our sense of self or subject.[26] For Levinas, an ethical relation “is one where I face the other person.”[27] In turn, his task to describe a relation to the [O]ther that “cannot be reduced to comprehension” is found in what he calls a “face-to-face” relation. On this point, Levinas says that “[t]he way in which the other presents himself, exceeding the idea of the other in me, we here name face.”[28]

Speaking, Seeing, Silence

For Levinas, this “face-to-face” relation with the [O]ther “is not a relation of perception or vision, but is always linguistic.” That is, “The face is not something I see, but something I speak to.”[29] It is an irreducible relation that “makes possible the pluralism of society.”[30] Levinas thus emphasizes sound over light and sight in this relation. On this point, Derrida notes that “Levinas places sound above light” specifically in the sense in which Levinas views thought as language, one that “is thought in an element analogous to sound and not to light.”[31] Elaborating on the relation between the eye and sight in juxtaposition to Levinas, Derrida quotes an incisive passage from Hegel:

If we ask ourselves now in which particular organ the soul appears as such in its entirety we shall at once point to the eye. For in the eye the soul concentrates itself; it not merely uses the eye as its instrument, but is itself therein manifest. We have, however, already stated, when referring to the external covering of the human body, that in contrast with the bodies of animals, the heart of life pulses through and throughout it. And in much the same sense it can be asserted of art that it has to invent every point of the external appearance into the direct testimony of the human eye, which is the source of soul-life, and reveals spirit.[32]

In contrast to Hegel, Levinas’ emphasis on speaking rather than seeing the [O]ther reveals a potential connection to Martin Buber’s description of “a silence which is communication.”[33] Buber notes that silence can take the form of speaking, where a conversation can be had without a sound or gesture: “[s]peech can renounce all the media of sense, and [yet] it is still speech.”[34] This, he says, is not the “lover’s tender silence” or a mystical silence whereby we “[take our] stand in the reflection of the divine Face”;[35] rather, this silence takes shape as a silence that one “bears … to his neighbour”:[36]

Unreservedly communication streams from him, and the silence bears it to his neighbour. Indeed it was intended for him, and he receives it unreservedly as he receives all genuine destiny that meets him. He will be able to tell no one, not even himself, what he has experienced. What does he now “know” of the other? No more knowing is needed. For where unreserve has ruled, even wordlessly, between men, the word of dialogue has happened sacramentally.[37]

We thus find that the face of the [O]ther is spoken to, not seen; and in speaking, one engages in a relation to the [O]ther that is not a stance “in the reflection of the divine Face”[38] – Levinas is not claiming that the [O]ther is God, but in fact substitutes the [O]ther for God[39] – but a concrete act or practice, where one does not contemplate but converses, focusing on “the particular individual in front of me.”[40] Buber’s account demonstrates how this conversation can occur silently, where silence becomes our way of speaking. In conversing with our neighbor through silence, one comes to “speak” without speaking. Likewise in Levinas, in speaking to the face rather than seeing it, one comes to “see” without seeing. Where no more knowing is needed, as a dialogue happening sacramentally – as “‘expression’, ‘invocation’, and ‘prayer’”[41] – and in the call of the [O]ther to respond, we reach acknowledgement.[42] It is in this seeing without seeing, this speaking without speaking, that we come to speak not just face-to-face but see eye-to-eye. This acknowledgement unfolds primally into empathy, and there the duality of the wolf dyssolves. It dyssolves into a relation. And in the reception of all genuine destiny that meets us, this relation always already was and always already is: Wyrd. No longer do I hold a wolf by the ears. Now lupus non mordet lupum: a wolf does not bite a wolf. We become more than a neighbor to the [O]ther; we become a brother and sister, a father and mother, a son and daughter, extending our dynamic point of self-reference to a relation of infinite responsibility.

Alterity, Diastasis, and Dyssolving in the Order of Nine Angles

In some respects, the Order of Nine Angles has lost touch with this conversation, this sacramental dialogue, impaled on the horns of a dilemma: on the one hand, the irreducible and incomprehensible transformations that Hebdomadry and the Seven-Fold Way are capable of catalyzing connect us through living action to the “speaking or calling or listening to the other” Levinas describes.[43] Even as a solitary path, our “[O]ther” finds its voice in physis, where nature’s solemn triumph becomes the banner upon which that calling occurs – and not as mere reflection or mere abstraction, but as an active and existential engagement in a “non-subsumptive relation.”[44] On the other hand, as a solitary path this engagement resembles the silence Buber describes – a silent communication where the voice of the [O]ther in physis takes on the voice of destiny through Wyrd, and where the silence of our conversation reaches a depth where it cannot help but be spoken and yet cannot be fully heard: Wyrd rather than word describes it, and its utterance is ineffable.[45]

The Wolf, Physis, and Wyrd in the Empire of the Same

The aforesaid dilemma thus rests on a kind of diastasis or separation. Transformation involves a relation between this seeing eye-to-eye without “speaking” (where silence becomes our way of speaking) and speaking face-to-face without seeing (where sound is emphasized over light and sight). However, the two are inadvertently pulled apart with respect to how the ONA engages in conversation. Much like the duality of the wolf described above, where in holding a wolf by the ears we attempt to reduce the wolf to the self (attempting to understand, evaluate, and comprehend what the wolf may or may not do from the vantage point of the self), so too does the ONA create an artificial duality in separating the solitary act of transformation from the ethical act of conversation. In both cases, we attempt to preserve the [O]ther as [O]ther – as an object of knowledge or experience – where that knowledge “is always my knowledge” and where experience is “always my experience.” That object, whether as wolf or physis or Wyrd, “is encountered only in so far as it exists for me,” which immediately diminishes its alterity.[46] In the ONA, there may be conversing but seldom conversation. This is a problem, because conversation as a relationship with alterity, an opening to the enigmatic world, and an acknowledgement of the strangeness of the [O]ther is the condition for all transformation. It is the basis for the self to encounter something other than itself. Along these lines and in contradistinction to the typical usage of terminology within the ONA, we might thus say that the terror of the alienness and strangeness and alterity of the [O]ther – the acknowledgement when face-to-face and eye-to-eye with the wolf that neither she nor the danger she poses can be comprehended or reduced to the self – may be properly called the “sinister” in the ONA; while the sense of “something-outside-everything” as transcendence, exteriority, or what Levinas calls infinity in relation to the [O]ther may be properly called the “numinous.”

Contrary to what is commonly thought in many esoteric traditions, this “pulling apart” or diastasis does not result in dyssolving. It results in an artificial duality. Regardless of whether we attempt to substitute the wolf, physis, or Wyrd for the [O]ther, insofar as they are always an object of my knowledge and my experience, encountered only insofar as they exist for me,[47] we are reducing the [O]ther to the Same (or self). Here, the [O]ther appears as “a temporary interruption to be eliminated as it is incorporated into or reduced to sameness.” [48] The Same essentially attempts to “incorporate … that which lies outside it.”[49] Whereas Husserlian phenomenology “establishes the Ego as the source of all meaning and knowledge,” and whereas in Heidegger the relation of “beings to Being entails the exclusion of anything that might lie outside that relation,” Levinas was working against the idea of philosophy as an “egology,”[50] one that acknowledges the [O]ther only in order to suppress or possess it, “asserting the primacy of the self, the Same, the subject or Being.”[51] Though the ONA also works against this sense of “egology”, so long as the [O]ther is still operating “within the empire of sameness,” there remains a sense in which “the Other is only other in a restricted sense,”[52] as in the case of the wolf, physis, and Wyrd.

Contra Egology: Empathy and Pathei-Mathos as Ethical Relation to the [O]ther

Although the ONA falls victim to the reduction of the [O]ther to the Same in certain respects, at its heart it does attempt to resist this reduction. In its transformative underbelly, its receptivity to nature, its overarching openness, its dynamic malleability, and its emphasis on empathy it attempts to restore that sense of thinking the [O]ther as [O]ther, reaching an acknowledgement and recognizing its strangeness without reducing it to comprehension. Though it does place emphasis on the individual in several respects – individual experience, individual transformation, individual authority, and pathei-mathos as a learning from personal experience – it does so with respect to the cultivation of empathy as a relation to the [O]ther. Empathy is the primary way one relates to the [O]ther in the ONA, and pathei-mathos plays a role in informing how one directs oneself with respect to that relation. This relation is so fundamental that without it there would be no possibility of transformation or even the possibility of a relation to the self.[53] The ONA’s emphasis on empathy aims at “discovering the irreducibility of the alterity of the Other” as the only means through which I can come to understand that “I am neither solipsistically alone in the world nor part of a totality to which all others also belong.” Nothing can precede or take priority over the ethical relation to the [O]ther because it “characterizes human relations at their most basic level.”[54] That the ONA is aware of this, and that empathy steered by pathei-mathos is a crucible upon which so much hangs, points to its underlying core as deeply ethical in nature. It is unfortunate that so many individuals associating with the ONA have misunderstood this point at the most basic level.

Enantiodromia, Dyssolving, Revealing

Here again we find a parallel to the hermeneutic theme of the dyssolving of the duality of the wolf, one that references and deepens itself across a recurrent matrix of meaning. On the one hand, the ONA emphasizes pathei-mathos with respect to the individual and personal experience. But it does so in conjunction with empathy, where pathei-mathos is a form of empathic living.[55] Pathei-mathos thus targets our “separation-of-otherness” or our separation from the [O]ther, and along with empathy attempts to restore our relation to other human beings.[56] David Myatt describes the process of enantiodromia as a revealing of the separation-of-otherness returning to the wholeness or unity it came from.[57] Anton Long describes this as “a type of confrontational context whereby what has been separated becomes bound together again [united] enabling the genesis of a new type of being.”[58] The ONA’s emphasis on the individual and solitary practice thus does not point to a clear division between the self (or Same) and the [O]ther – not a duality – but rather a way of preserving their independence while still maintaining an irreducible and fundamental relation to one another.[59]

Here, we find a deeper esoteric sense of the dyssolving of the duality of the wolf: what “dissolves” is neither the self nor the [O]ther, as the two are not simply annihilated, abolished, or reduced to one another in order to eliminate their duality. Rather, the mystery lies in their coming together as a relation through the dissolution of their exclusive separation. The [O]ther is revealed but not reduced, acknowledged as “the other within the same, in spite of me, calling me to respond.”[60] We find this mystery paralleled in the philosophy of pathei-mathos, where what is revealed by enantiodromia[61] can be connected to the Levinasian acknowledgement of the ethical relation to the [O]ther. The irreducible strangeness of the [O]ther, for example, may be revealed in that acknowledgement rather than comprehended or understood. This connects to Buber’s silent communication, where what is communicated silently may require a revealing rather than understanding or comprehension, involving as it does something that “escapes the cognitive power of the subject.”[62] This connection to Levinasian acknowledgement and Buber’s silent communication points to the depth of the mystery of dyssolving – which, like the dyssolving of the duality of the wolf developed in this article, can neither be understood nor comprehended. It requires a different approach, one which the Order of Nine Angles attempts to explore through a spiritual cartography designed to navigate the unseen, unknown, and unexplored.

Conclusion: The ONA and the Preservation of the Other

Whereas the Western tradition has been characterized by the reduction of the [O]ther to the Same, the ONA is a living example of a tradition that attempts to preserve the enigma of the [O]ther. We can observe many examples of this, both directly and indirectly. One indirect example can be found in the etymological relation between “weird” and “Wyrd,”[63] which hints at a being who is not self-contained but “understood as inseparable from temporality and historicity.”[64] Here, Wyrd marks an encounter with something other than the self (as a “pull” or “push” of fate or destiny “outside” the self), where self-presence is broken out of its imprisonment toward an enigmatic world in all of its strangeness and “weirdness.” In this directedness and “breaking-out-of” toward that which lies outside us, we no longer try to grasp, represent, understand, or comprehend in an effort to return that strangeness to “the hegemony of the Same”; rather, in preserving that sense of “outside ourselves” as “an exit from oneself,” we attempt to acknowledge our relationship with alterity.[65][66]

Much like Levinas’ goal then, the ONA’s rests on the establishment of a relationship between the Same (or self) and [O]ther, one “which does not entail the dissolution of either.”[67] In calling the Same into question and acknowledging the [O]ther in all of its strangeness, we do not simply push for a dislodgment of the primacy of the Same by the [O]ther, where, in Levinasian terms, “infinity abolishes totality.”[68] The difficulty rests on producing a sense in which both self and [O]ther are “preserved as independent and self-sufficient, but in some sense in relation with one another.”[69] Colin Davis notes that “[t]he ontological imperialism of Western thought manifests itself in different forms, but the hidden purpose is always to find a means of offsetting the shock of alterity.”[70] I have attempted to illustrate how the Order of Nine Angles does not want to offset the shock of alterity but acknowledge it. In fact, I claim that it wants to recall it. As Odysseus indicates when he and his men reach the land of the Lotus-eaters described in the opening quote of this article, we must not just speak but shout to the [O]ther – to our other comrades, the rest of the enigmatic world, and our opponents – “so none … [can] eat the lotus, forget the voyage home.”[71] From our forgetting – from a conversation that has by and large been forgotten, reduced to the Same, lost, and distorted – we must recall. That recalling is not the anamnesis of Plato, which “asserts that I already know what I seek to know, all knowledge is already contained within myself.”[72] Our recalling rests on the fundamental relation to the [O]ther, juxtaposed from a self “‘tethered to itself [rive à soimême]’ … trapped and longing for escape.”[73] In conversing and recalling as we make the voyage home, the following questions thus splinter with urgency from their need for resolution: with whom are we conversing? With whom are we having a conversation?

The task now is to break open the ONA’s emphasis on solitary practice and experience toward an openness and relationality that goes deeper than ontology. Although the ONA does reduce the [O]ther to the Same in several respects, these points of tension can reach a productive resolution if re-worked into a relational framework along these lines. I believe Anton Long would be the first to acknowledge some of these limitations, in addition to recognizing the need for ethical conversation so described. What I have written in this article is meant to illuminate some of those tensions with an eye toward their resolution. It is my hope that addressing this in terms of our ethical relation to the [O]ther will offer something of value to the reader in assessing how they approach the ONA, other associates, other people, and the rest of the world.

Levinas endeavored to “protect the Other from the aggressions of the Same, to analyse the possibilities and conditions of its appearance in our lives, and to formulate the ethical significance of the encounter with it.”[74] I believe the Order of Nine Angles and its preservation as a living tradition involves much the same goal, whether we are talking in terms of concrete objects, domains of reality, other life forms, or other people. But preserving this tradition requires more than conversing; it requires conversation. It requires ethical relation. Time will tell whether the ONA’s interior soliloquy has the resolve to evolve into a call – one which, as a living tradition, is “lived in the sensibility of an embodied exposure to the other,” and where the “deep structure of subjective experience … is structured in a relation of responsibility or … responsivity to the other … [which calls] me to respond.”[75] Whether associates will take this to heart or merely keep it in mind remains to be seen. I, however, remain optimistic.

[H]ere we landed, and surely a god steered us in
through the pitch-black night.
Not that he ever showed himself, with thick fog
swirling around the ships, the moon wrapped in clouds
and not a glimmer stealing through that gloom.
Not one of us glimpsed the island – scanning hard –
or the long combers rolling us slowly toward the coast,
not till our ships had run their keels ashore.
Beaching our vessels smoothly, striking sail,
the crews swung out on the low shelving sand
and there we fell asleep, awaiting Dawn’s first light.

Homer, The Odyssey 9.157–167[76]

Nameless Therein
November 23, 2022
2775 ab urbe condita

In loving memory of Allan Holdsworth.

Notes

[1] The term “diastasis” comes from Emmanuel Levinas’ Otherwise than Being or Beyond Essence. His use of this word is complex, sometimes used in relation to identity or the “diastasis of the identical,” elsewhere in relation to “temporal diastasis.” The way I use it in this article is meant to suggest a general sense of separation. The title of this article,“Avribvs Teneo Lvpvm: Alterity and Ethical Diastasis in the Dyssolving of the Wolf” refers to diastasis as a separation or breakdown in our relation to the [O]ther. As I note throughout the article, Levinas uses the term “ethical” to describe that relation. His use of the term does not refer to its traditional “moral” or normative sense. That is, it concerns our relation to [O]ther, not what we ought to do or what is considered right or wrong.  For Levinas, ethics refers to a “calling into question of my spontaneity by the presence of the Other [Autrui],” which I describe later in this article. Emmanuel Levinas, Totality and Infinity: An Essay on Exteriority, trans. Alphonso Lingis (1969; repr., Pittsburgh: Duquesne University Press, 2007), 43. In turn, alterity refers to this sense of otherness and concerns the [O]ther. If you put these together, you get something like: otherness and the separation, breakdown, or “coming apart” of our relation to the [O]ther, which is indicated and reiterated throughout this article in the form of a paradox or aporia I call “the duality of the wolf.” I see that duality as artificial – something that does not exist, something erected and created in an artificial manner. “Dyssolving” is meant to indicate how that aporia is resolved in the context of the Order of Nine Angles. I develop these themes hermeneutically, which concerns a healthy circle of descriptive and recurrent meaning rather than a fact-based argument involving assertion and counter-assertion.

For more on Levinas’ use of “diastasis,” see Otherwise than Being or Beyond Essence, trans. Alphonso Lingis (The Hague: Martinus Nijhoff Publishers, 1974; Dordrecht: Kluwer Academic Publishers, 1991). The term appears in the Kluwer Academic edition on, e.g., pages 29, 30, 34, 36, 42, and 115. For an overview of hermeneutics and my approach to it, see Nameless Therein, “The Star Game, Chess, and the Nine Angles: An Introduction to Chess Hermeneutics,” Lux Lycaonis, Fenrir: Journal of Satanism and the Sinister, April 13, 2022, https://luxlycaonis.com/index.php/2022/04/14/chess-hermeneutics/.

[2] Homer, The Odyssey, trans. Robert Fagles (1996; repr., New York: Penguin Books, 1997).

[3] Terence, Terence: The Comedies, trans. Peter Brown (New York: Oxford University Press, 2006), xii.

[4] Terence, xii. See also Terence, Terence in Two Volumes, trans. John Sargeaunt, vol. 2 (1912; repr., London: William Heinemann Ltd., 1959), 2-3.

[5] Terence, Terence in Two Volumes, 58.

[6] Terence, 59.

[7] Terence, Phormio, The Mother-in-Law, The Brothers, trans. and ed. John Barsby, vol. 2, Loeb Classical Library 23 (Cambridge, MA: Harvard University Press, 2001), 69.

[8]Traduire, c’est trahir,” as Levinas was fond of pointing out. To translate is to betray. See Simon Critchley, “Introduction,” chap. 1 in The Cambridge Companion to Levinas, ed. Simon Critchley and Robert Bernasconi (Cambridge: Cambridge University Press, 2004), 18.

[9] Terence, Phormio, Mother, Brothers, 4.

[10] Regarding my usage of [O]ther throughout this article, Levinas makes a distinction between the personal Other (“autrui”), which is capitalized and which refers to “the you” or another person, and the lowercased other (“autre”), which refers to the other generally and not necessarily to another person. It could, for example, refer to an object such as “the other bookshelf” or “the other glass of water.” The capitalized Other, however, refers to a person. My use of [O]ther throughout this article merges the two; because within the context of the ONA, [O]ther refers to the other person as much as it does to other life forms and objects. I leave it as [O]ther to keep this adaptive and open-ended, taking whichever reference necessary for the context it is found in. See Levinas, Totality and Infinity, 24. The footnote at the bottom of that page explains this distinction.

[11] Emmanuel Levinas, Entre nous: Essais sur le penser-à-l’autre (Paris: Grasset and Fasquelle, 1991), 255, quoted in Colin Davis, Levinas: An Introduction (Notre Dame: University of Notre Dame Press, 1996), 9.

[12] Critchley, “Introduction,” 6.

[13] In contrast to Heidegger and Husserl, Levinas thought the relation to the other person was not phenomenological – “not a phenomenon but an enigma,” and thus “not a matter for [intentional] thought or reflection,” where “intention” in this phenomenological sense refers to an object of consciousness rather than something like a motivation or volitional act. Critchley, “Introduction,” 8. Additionally, though Levinas was familiar with Heidegger’s later work, he was indebted to the early Heidegger – the Heidegger of Being and Time. Critchley, 10.

[14] See Davis, Levinas, 38: “Levinas acknowledges that Totality and Infinity continues to use the language of ontology … even though the arguments advanced in that book aspire to overturn ontology.” Derrida critiqued this in his work, “Violence and Metaphysics.” See “Violence and Metaphysics: An Essay on the Thought of Emmanuel Levinas,” chap. 4 in Writing and Difference, trans. Alan Bass (1978; repr., London: Routledge, 2001). On this point, Critchley notes that “[Derrida] argued that the attempt to leave the climate of Heidegger’s thinking was doomed from the start because Levinas still employs Heideggerian categories in the attempt to exceed those categories. Derrida extended the same argument to Levinas’s critique of Hegel and Husserl.” Critchley, “Introduction,” 17. Critchley additionally points out that Levinas was tormented by the questions Derrida raised in “Violence and Metaphysics.” In response, Levinas acknowledged that he was trying to move away from that ontological terminology in his later work.

[15] I want to emphasize again that the way I am applying “ethics” to the ONA in this article does not involve a traditional moral sense. It has to do with our relation to the [O]ther, with alterity. It is not normative or proscriptive, does not concern questions of right or wrong, and has little to do with the traditional philosophical field of ethics in any straightforward sense.

[16] Davis, Levinas, 35.

[17] Critchley, “Introduction,” 6.

[18] Critchley, “Introduction,” 27-28.

[19] In Heidegger’s language, the mode of being-in-the-world called knowing is anterior to ontological being-in-the-world.

[20] Levinas, Entre nous, 255, quoted in Davis, Levinas, 9.

[21] Though Levinas makes a distinction between the personal Other (“autrui”), which is capitalized in English, and the other generally (“autre”), which is lowercased (see note 10 above), my capitalization of the word “Same” here (used to refer to the self) is a matter of personal taste. Davis, Critchley, and translators of Levinas have their own conventions regarding the capitalization of this term. I have opted for capitalization only as a matter of consistency throughout this article.

[22] Levinas, Totality and Infinity, 43, quoted in Davis, Levinas, 36. Davis’ quote of this passage uses slightly different capitalization for certain words. I have retained the capitalization of the edition of Totality and Infinity listed in the bibliography for this article.

[23] Levinas, Totality and Infinity, 43.

[24] Critchley, 21.

[25] Critchley, 21. Note that Levinas’ departure from Heidegger’s analysis can be illustrated in the following way: “Levinas claims that Dasein’s understanding of Being presupposes an ethical relation with the other human being, that being to whom I speak and to whom I am obliged before being comprehended. Fundamental ontology is fundamentally ethical.” Critchley, 10.

[26] Critchley, 25.

[27] Critchley, 26.

[28] Levinas, Totality and Infinity, 50, quoted in Critchley, “Introduction,” 15.

[29] Critchley, “Introduction,” 12.

[30] Levinas, Totality and Infinity, 291.

[31] Derrida, “Violence and Metaphysics,” 124.

[32] G. W. F. Hegel, The Philosophy of Fine Art, trans. F. P. B. Osmaston (London: C. Bell and Sons, 1920), 1:206-7, quoted in Derrida, “Violence and Metaphysics,” 122-123.

[33] Martin Buber, Between Man and Man, trans. Ronald Gregor-Smith (New York: Routledge, 2002), 3. It should be noted that Levinas had problems with some of the work of Martin Buber and mysticism generally. One must be careful in drawing a connection between their thought, in addition to exploring Levinas’ thought in the context of this article, whose frame of reference he almost certainly would have opposed. His ideas nevertheless cast important implications over a shadow of discourse surrounding the ONA, which could benefit from this line of development.

[34] Buber, Between Man and Man, 3.

[35] Buber, 4.

[36] Buber, 4.

[37] Buber, 4-5.

[38] Levinas is not claiming that the [O]ther is God. Critchley emphasizes this point: “[Nor] is … [Levinas] claiming that the other is God, as some readers mistakenly continue to believe.” Critchley, “Introduction,” 14.

[39] See Davis, Levinas, 40: “So Levinas transforms Descartes’s infinite God into his own Other.” See also Critchley, “Introduction,” 14 and Hilary Putnam, “Levinas and Judaism,” chap. 2 in The Cambridge Companion to Levinas, ed. Simon Critchley and Robert Bernasconi (Cambridge: Cambridge University Press, 2004), 42. With respect to the relation between Descartes’ res cogitans and God, Putnam says: “It isn’t that Levinas accepts Descartes’s argument, so interpreted. The significance is rather that Levinas transforms the argument by substituting the other for God.”

[40] Critchley, “Introduction,” 12.

[41] Critchley, 12.

[42] Regarding acknowledgement, Critchley says the following: “That is to say, there is something about the other person, a dimension of separateness, interiority, secrecy or what Levinas calls ‘alterity’ that escapes my comprehension. That which exceeds the bounds of my knowledge demands acknowledgement.” Critchley, “Introduction,” 26.

[43] Critchley, 12.

[44] Critchley, 12.

[45] And yet we hear it and are called to respond. However, we may have trouble “listening” to that call, because although we sense it intimately its utterance is so ungraspable and incomprehensible that we only “see” its contours – and blindly, at that. We must make out its shape in an impenetrable darkness, one without light or sight. So there is a kind of “hearing” without hearing to go with our seeing without seeing and speaking without speaking. The point is that this relation cannot be reduced to comprehension. It cannot be reduced to the self, to the “I,” to the Same. This is what Levinas means by “a relation that is not a relation,” from which the phrases I am employing here – “seeing without seeing,” “speaking without speaking,” and “hearing without hearing” – are derived.

[46] Davis, Levinas, 41.

[47] Davis, 41.

[48] Davis, 3. The full quote on the same page elaborates on this point: “In Levinas’s reading of the history of Western thought, the Other has generally been regarded as something provisionally separate from the Same (or the self), but ultimately reconcilable with it; otherness, or alterity, appears as a temporary interruption to be eliminated as it is incorporated into or reduced to sameness. For Levinas, on the contrary, the Other lies absolutely beyond my comprehension and should be preserved in all its irreducible strangeness; it may be revealed by other people in so far as they are not merely mirror images of myself, or … by religious experience or certain privileged texts. Levinas’s endeavour is to protect the Other from the aggressions of the Same, to analyse the possibilities and conditions of its appearance in our lives, and to formulate the ethical significance of the encounter with it.”

[49] Davis, 40. On the same page, Davis notes: “The ontological imperialism of Western thought manifests itself in different forms, but the hidden purpose is always to find a means of offsetting the shock of alterity.” See also Levinas, Totality and Infinity, 43: “Western philosophy has most often been an ontology: a reduction of the other to the same by interposition of a middle and neutral term that ensures the comprehension of being.”

[50] A simple way to think of this: my egology is your ontology.

[51] Davis, Levinas, 40.

[52] Davis, 40.

[53] See, for example, Levinas, Totality and Infinity, 40: “Alterity is possible only starting from me.”

[54] Davis, Levinas, 48.

[55] On this point, Myatt says that “[t]he Way of Pathei-Mathos is an ethical, an interior, a personal, a non-political, a non-interfering, a non-religious but spiritual, way of individual reflexion, individual change, and empathic living, where there is an awareness of the importance of virtues such as compassion, humility, tolerance, gentleness, and love.” David Myatt, “I. Morality, Virtues, and Way of Life,” in The Numinous Way of Pathei-Mathos, 5th ed. (CreateSpace, 2018), https://www.davidmyatt.info/numinous-way-pathei-mathos.pdf.

[56] David Myatt, “III. Enantiodromia and the Separation-of-Otherness,” in The Numinous Way of Pathei-Mathos, 5th ed. (CreateSpace, 2018), https://www.davidmyatt.info/numinous-way-pathei-mathos.pdf.

[57] Myatt, “Enantiodromia.”

[58] Anton Long, “Enantiodromia: The Sinister Abyssal Nexion,” Lapis Philosophicus (blog), https://lapisphilosophicus.files.wordpress.com/2012/06/enantiodromia-the-sinister-abyssal-nexion.pdf. In the first endnote of the article entitled “The Abyss” in this collection of articles and notes, Long directs us to David Myatt’s essay, “The Abstraction of Change as Opposites and Dialectic,” which details the origin of the term “enantiodromia.” See David Myatt, “The Abstraction of Change as Opposites and Dialectic,” The Philosophy of Pathei-Mathos (blog), https://perceiverations.wordpress.com/change-opposites-and-dialectic/. Long notes how, according to Myatt, the word is “a transliteration of the compound Greek word ἐναντιοδρομίας and which word first occurs in Lives of Eminent Philosophers by Diogenes Laërtius.” According to Myatt, Diogenes is thought to have paraphrased Heraclitus in saying: “πάντα δὲ γίνεσθαι καθ᾽ εἱμαρμένην καὶ διὰ τῆς ἐναντιοδρομίας ἡρμόσθαι τὰ ὄντα,” which Myatt translates as: “All by genesis is appropriately apportioned [separated into portions] with beings bound together again by enantiodromia.” This idea of apportioning or separating into portions “with beings bound together again by enantiodromia” bears some resemblance to the idea of ethical diastasis described throughout this article – the idea of a separation or breakdown in our relation to the [O]ther, then dyssloved through the elimination of an artificial duality (here, the duality of the wolf). Though there are differences between this sense of enantiodromia and Levinas’ ethical relation to the [O]ther, this is a line of inquiry worth exploring.

[59] For Levinas, this refers to the sense in which our ethical relation to the [O]ther plays a defining role in the identity and constitution of the human being. In the ONA, this marks the genesis of a new being. Insofar as the ONA and Levinas find a point of overlap here, it may be that this is not the genesis of a new being but an ancient one. Furthermore, this being may be an ethical synonym for the human being (ethical in Levinas’ sense of a relation to the [O]ther). It would appear then that the adept and human being are not so different after all. Here again we find the theme of the dyssolving of the duality of the wolf. Here again we find the need to engage in ethical conversation. Combined, one begins to see the contours of a different sense of “mundane” when considering that the adept and human being are not so distinct. At their heart, both are striving to speak to the [O]ther, to listen, to hear the call. Here they find an important point of commonality, one that constitutes the core of their identity and reality, even if those differ radically.

[60] Critchley, “Introduction,” 21.

[61] Cf. Myatt, “Enantiodromia.”

[62] Critchley, “Introduction,” 15.

[63] For more on the etymological connection between “weird” and Wyrd,” see Nameless Therein, “‘Where’s Your Will to Be Wyrd’: An Examination of Wyrd in the Anglo-Saxon Religious Imagination,” Lux Lycaonis, Fenrir: Journal of Satanism and the Sinister, March 28, 2022, https://luxlycaonis.com/index.php/2022/03/29/will-wyrd/. Also see F. Anne Payne, “Three Aspects of Wyrd in Beowulf,” in Old English Studies in Honour of John C. Pope, eds. Robert B. Burlin and Edward B. Irving (Toronto: University of Toronto Press, 1974), 15. There, Payne says the following about this connection: “The adjective ‘weird’ and the noun slang term ‘weirdo’ describe an event or person whose attributes are suddenly discovered to be outside the bounds of normal expectation and arouse an experience that an observer contemplates with uncomprehending but compelling uneasiness. This combination of attraction and awe in the face of an event in a space whose dimensions are undefined and uncontrollable hovers about the meaning of Old English Wyrd.”

[64] Davis, Levinas, 16.

[65] Davis, 21. On this notion of “an exit from oneself” and “the relationship with alterity,” see Emmanuel Levinas, En decouvrant I’ existence avec Husserl et Heidegger (1949; repr., Paris: Vrin, 1974), 139 and 145.

[66] Indeed, this points to the deeper levels of the mystery of dyssolving in the ONA, in addition to the dyssolving of the duality of the wolf described in this article. Both concern a sense in which dyssolving does not involve the abolishment of self or an annihilation of the aforesaid duality. The key and mystery lie in the opening as an exit from oneself through the acknowledgement of our relationship with alterity. The relationship involved in this sense of dyssolving, or at least what it “opens” us to, can be characterized by a relation between the face-to-face (speaking without seeing) and the eye-to-eye (seeing without “speaking”) described above. Both additionally concern what I have described elsewhere as “making the invisible visible.” See Ariadne and Nameless Therein, “Arcadian Truth & the Instar Emergence: The Task of Outer Representative,” Lux Lycaonis, Fenrir: Journal of Satanism and the Sinister, November 5, 2022, https://luxlycaonis.com/index.php/2022/11/05/alea-iacta-est/. Nexion of Ur also develops this point in “Burial Night,” Nocturnal Reflexions, November 11, 2022, https://nocturnalreflexions.wordpress.com/2022/11/11/burial-night/.

[67] Davis, Levinas, 20.

[68] Davis, 41.

[69] Davis, 41.

[70] Davis, 40.

[71] Homer, The Odyssey 9.106–117.

[72] Davis, Levinas, 40.

[73] Davis, 18. The phrase “rive à soimême” is from Levinas, De l’évasion (1935; repr., Montpellier: Fata Morgana, 1982), 87.

[74] Davis, 3.

[75] Critchley, “Introduction,” 21.

[76] Homer, The Odyssey 9.157–167.

Bibliography

Buber, Martin. Between Man and Man. Translated by Ronald Gregor-Smith. 1947. Reprint, New York: Routledge, 2002.

Critchley, Simon. “Introduction.” Chap. 1 in The Cambridge Companion to Levinas, edited by Simon Critchley and Robert Bernasconi. Cambridge: Cambridge University Press, 2004.

Davis, Colin. Levinas: An Introduction. Notre Dame: University of Notre Dame Press, 1996. First published 1996 by Polity Press (Cambridge).

Derrida, Jacques. “Violence and Metaphysics: An Essay on the Thought of Emmanuel Levinas.” Chap. 4 in Writing and Difference, translated by Alan Bass. 1978. Reprint, London: Routledge, 2001. First published 1967 by Éditions du Seuil (Paris).

Hegel, Georg Wilhelm Friedrich. The Philosophy of Fine Art. Translated by F. P. B. Osmaston. London: C. Bell and Sons, 1920.

Homer. The Odyssey. Translated by Robert Fagles. With introduction and notes by Bernard Knox. New York: Penguin Books, 1997. First published 1996 by Viking Penguin.

Levinas, Emmanuel. De l’évasion. Montpellier: Fata Morgana, 1982. First published 1935 as an article.

———. En découvrant I’ existence avec Husserl et Heidegger. Paris: Vrin, 1974. First edition 1949 with additions in 1967.

———. Entre nous: Essais sur le penser-à-l’autre. Paris: Grasset and Fasquelle, 1991.

———. Otherwise than Being or Beyond Essence. Translated by Alphonso Lingis. The Hague: Martinus Nijhoff Publishers, 1974. Reprint, Dordrecht: Kluwer Academic Publishers, 1991.

———. Totality and Infinity: An Essay on Exteriority. Translated by Alphonso Lingis. 1969. Reprint, Pittsburgh: Duquesne University Press, 2007. First published in French as Totalité et infini: Essai sur l’extériorité. The Hague: Martinus Nijhoff, 1961.

Long, Anton. “Enantiodromia: The Sinister Abyssal Nexion.” Lapis Philosophicus (blog). https://lapisphilosophicus.files.wordpress.com/2012/06/enantiodromia-the-sinister-abyssal-nexion.pdf.

Myatt, David. “The Abstraction of Change as Opposites and Dialectic.” The Philosophy of Pathei-Mathos (blog). https://perceiverations.wordpress.com/change-opposites-and-dialectic/.

———. The Numinous Way of Pathei-Mathos. 5th ed. CreateSpace, 2018.

Putnam, Hilary. “Levinas and Judaism.” Chap. 2 in The Cambridge Companion to Levinas, edited by Simon Critchley and Robert Bernasconi. Cambridge: Cambridge University Press, 2004.

Terence. Phormio, The Mother-in-Law, The Brothers. Vol. 2, Loeb Classical Library 23, translated and edited by John Barsby. Cambridge, MA: Harvard University Press, 2001.

———. Terence in Two Volumes. Translated by John Sargeaunt. Vol. 2. 1912. Reprint, London: William Heinemann Ltd., 1959.

———. Terence: The Comedies. Translated by Peter Brown. New York: Oxford University Press, 2006.


The Septenad & the Old Gods by Numenae

Posted: November 24th, 2022 | Author: | Filed under: Alchemy, O9A, Occultism, Order of Nine Angles, The Sinister Tradition | Tags: , , , , , , , , , , , , , , , , , , , , , , | Comments Off on The Septenad & the Old Gods by Numenae

Mars

An excellent article from our friend Numenae on the Septenad. Be sure to give it a read.

Link:

The Septenad & the Old Gods

Summary and overview by Numenae:

For this preliminary article, I’d like to expound on the information presented on the topic of the Tree of Wyrd (https://www.youtube.com/watch?v=TqxiA2emM3o) by correlating the spheres with the antecedent gods and goddesses from the Greek mythos, along with their meanings. I will be pulling mainly from Ellynor Barz’s masterful work Gods and Planets: The Archetypes of Astrology, a work that synthesizes astrology, symbology, and Jungian psychology. This article will focus on the symbology of these old gods apropos of the spheres, and in which symbols should be understood as:

  1. Something which points to a ‘thing’ beyond itself, and that ‘thing’ being unable to be grasped either immediately, as a whole, or at all.
  2. Something which has no significance by itself, but rather participates in the reality of that ‘thing’ which it points to.
  3. Something which opens up dimensions of reality which were previously closed, or rather, “concealed by the predominance of other dimensions” which can now be comprehended and potentially apprehended, and which subsequently opens up dimensions of the soul as it corresponds to reality.
  4. Something which cannot be created intentionally, but rather develops out of an individual or collective unconscious and cannot function without being accepted by the individual or collective unconscious.
  5. Something which possesses both a constructive, ordering power and a disintegrating, destructive power; in terms of our Tradition, that which can be, or is, both ‘numinous’ and ‘sinister’.

A Swing Of The Pendulum

Posted: November 13th, 2022 | Author: | Filed under: Alchemy, Anarchy, Culture, Current Affair, David Myatt, Drecc, Dreccian, O9A, O9A Nine Angles, Order of Nine Angles, Order of the Nine Angles, paganism | Comments Off on A Swing Of The Pendulum

 

.:.A response to the Fenrir Team and a general thinking out loud to the general ONA audience:

I personally like Nameless Therein a lot. In more ways than you think. He is a “sight for soar eyes,” as they say. I made my first post here in nearly a year on November 8th about a pendulum swing for a reason.

The reason being that ONA also has gone thru a pendulum swing. What I’m talking about, and let’s just get down to business: Agencies working thru the Tempel ov Blood have fucked shit up for ONA. The ToB has pulled ONA into a very extremist and radical direction, which eventually harmed its public image and spirit. On top of that, because the general public and junk journalists can’t tell any difference between the ONA the ToB fabricated and the ONA Anton Long fabricated, those journalists since 2018 have been killing the ONA. Which is why it’s now publicly dead: which is why you see the Old Guards take all of their websites and blogs down, and they have vacated.

Nameless Therein, represents the total opposite swing of the pendulum. I want nothing more than for him and all of you guys on the Ferir Team, Beast Xeno et al, than to see you guys go with that dialectical pendulum swing and take ONA into a place that is more intellectual, more philosophical, more spiritual, more Pagan [re: more meaningful and edificatious ((having the quality of Edification))].

But if such a pendulum swing calls for the need of a leader or an Outer Representative: then don’t just take that post/office/title. There is a right and proper way to get that office and title as a descent and honorable human being. Descent people don’t take what does not belong to them. Ask the Old Guards or Anton Long for it, if such is what you desire. Since Anton Long stopped being Grandmaster of ONA, there will always be a power vacuum. I understand that such a vacuum will be filled by somebody. But there is an honorable and right way to fill that vacuum: just ask. Don’t ask me though, I am nobody to give or offer titles and leadership positions in ONA.

I find myself back where I started in 2013. Back then, I resigned as Outer Rep because of the ToB. 2013 was when the ToB began their entryism. At that time, a book author had published a fiction novel which used the ONA as a story prop. In that novel the ONA was some organized crime cult which went around committing murders and so on. The Old Guards bemoaned amongst themselves how ONA was all soft and how it would be great if the real ONA was like the one in fiction.

That bemoaning set the stage for the entryism, where the ToB [I shouldn’t say “ToB”, to be more accurate: ToB was acting under influence of professionals] began talking about how the ONA needs a leader, and one that is hardcore and dangerous; certainly not some outer rep like me who spent time softening ONA with essays on Buddhism and Natural Philosophy.

And so at that time there grew in ONA two opposing factions: 1) one faction wanted ONA to be leaderless & 2) the other faction wanted a hardcore leader in order to make ONA hardcore.

The unfortunate thing about all of us human beings is that we learn to acquire our organic intelligence the hard way: I wanted to tell the Old Guards and general ONA population back then that if you guys follow the example of David Myatt and C18 and become hardcore radicals with radical political views, that you will reap the same exact end results as David Myatt and C18 did in the past.

Any group of people who demonstrates that they will use lethal violence in order to push their radical political beliefs will be perceived as a threat to the State. And so therefore the State will send its agents provocateur into such threats to disrupt your group, cause internal strife and distrust, in order to break that group up and neutralize it. Having a leader makes the job of such agents even more easy because you simply have to decapitate that group of its leader, and the group resultantly falls apart thereafter. It’s this stupid and silly mistake the Far Right has been making for 70 years.

But people don’t listen. They need to learn their lessons the hard way. And so fast forward to today and what happened? Thru the ToB, young kids got radicalized, they couldn’t tell the ToB’s fabricated ONA apart from Anton Long’s, the kids were manipulated to commit violent crimes, they went to jail, agents got promoted, journalists sensationalized this shit: journalists got paid, that nut case from Hate not Hope furthered his political ambitions of gaining further influence, George Soros danced around gleefully: they’re all happy and well off now, and ONA went to shit. They’re just looking for the Next Boogyman to use to further their careers and profits/power: and ONA was a good boogyman. So I left ONA back then in 2013. If they want to take ONA into that direction: fine, but I’m out. And so we all learned our lessons didn’t we? It only took a decade. Which all brings me to why I left ONA in February:

PENDULUM SWING

I’ve been doing a lot of soul searching these past few months. I’ve come to realize something I find very emotionally difficult. Two maxims have been repeating in my mind and echoing inside of me for the past year, since the beginning of 2022.

The first Maxim is something my grandmother and the old people in my culture say: “You will stumble upon that which you hate.”

I’ve come to realized that the ONA has become the very things I hate in life.

I hate democracy, because its premise is faulty. The rhetoric of democracy is that: if we get rid of the power of the King, then the “people” will have power to rule themselves. But is that the case? No, people in a democracy have no more power than serfs and indentured servants did in old Europeans kingdoms. In a democracy, cabals and organized groups of rich and powerful men control the government and country [Deep State as Trump and company calls it] and wield strong influence.

ONA has been democratized: we have gotten rid of Anton Long, gotten rid of his post as Grandmaster, stopped him from writing primary source ONA MSS. Just like England did with its monarch. And just like in any democracy: organized groups end up playing entryism and gaining control and influence: ToB did it to ONA. It’s the same pattern that took place in the USSR: an organized group of people used communism to gain influence on their Russian audience/market, took control of the country, gain their profit and career promotions… and ran Russia to shit with the collapse of the Soviet Union.

I hate Liberalism. And ONA has become very liberal. Just like how America is liberal. For example, there was a time in the long past when WASP [White Anglo-Saxon Protestant] had a meaning. Today, because of Liberalism, America has destroyed its Traditional Religion of Catholicism and Protestant Christianity, and so, there is no more “P” in WASP. America is so Liberal today, that any inkling of ethnic or racial consciousness is deemed to be racists. Ask a group of young White people in America who were all born and raised in this Liberal society of ours what their ethnicity is, and I can guarantee that most of those young kids won’t even know [lack awareness/consciousness of the fact] that they are Anglo-Saxon. And so there is no more “AS” in WASP.

That same Liberal pattern is inside ONA. Because all of us, as with all things in nature, are a product of our environment, and we all are born and raised our entire human lives inside of a Liberal society [since the 70s]. ONA has gotten rid of its Traditional religion: Traditional Satanism. You can be any type of Satanist or even any type of religion you want in ONA these days… even a Buddhist [me].

And like how America did away with its own Culture: ONA has Liberally done away with its culture. To the extent where the Old Guards, in creating the Hebdomadry Way [or whatever it’s called] said in simple English: We went thru the entire ONA corpus and we have deemed 99% of the whole thing to be useless. Cultural praxes in ONA meaning stuff like the ceremonies in the Black Book of Satan, and so on.

And just like how America puts the “American Dream” as a carrot on a stick, where it tells Americans: all that old religion, culture, and shit don’t matter because what you want and are seeking is that nebulous American Dream: ONA and the Hebdomadry Way puts the concept of “Lapis Philosophicus” [a very nebulous abstraction] as the carrot on a stick were they say: all that Satanism stuff, the ceremonies, the magic and shit, that all’s dumb and useless, all you want and need to chase after is that carrot on a stick!

All the Liberalism that the ONA has become, even going so far as to parrot Liberal society in saying that in ONA there exists “gender equality,” going so far with Reichfolk in saying that all racial diversity is Numinous and divine, and having detoothed Anton Long [making his primary source ONA MSS only “guidelines” and not binding], has led me to the second Maxim that now echoes in my mind.

Dan Dread said/coined this second Maxim. He once said: “If Satanism can meaning anything, it means nothing.”

Today, because ONA has done away with all of its old institutions – grandmaster, traditional religion, traditional culture, binding concepts, values, etc – it can mean and be anything to anyone. ONA has no established political standard. ONA has no established ethical standard. ONA has no value system. Anybody can be ONA, and as an ONA associate you can pick and chose different ONA ideas to be ONA in your own way. Some ONA people are communists, some are capitalists, some are Leftists, some are Rightist, etc. ONA today can be anything you want it to be. And so, because it can mean and be anything: it is nothing.

And that is a very big problem, as I have come to see: the problem is that because ONA is today very liberal and without established rules: people can come in, identify as ONA, or as a Nexion, and say shit like: we stand for rape… we stand for torture and rape of children.

But the problem with people being born and raised in a Liberal environment is that we do not like established rules and ethics. Because the moment Anton Long or the Old Guards say something like: “Okay… this has gone too far, we need rules and ethics” we’d all whine and cry shit like: “That’s dogma! We have a right to live our lives like we want!” ONA has no established system of value. It values nothing. It means nothing. It can be anything.

I now know that the older I grow up, the more conservative I become. I do have my one value system: I value Traditional Religion, which is why I continue to be a Theravada Buddhist, because it’s the religion of my people and race. I value Thai, Khmer, and Chinese cultures, because those are the cultures I was born and raised in and are the cultures of my own race and people. I value Ethos and Ethics based on the concept of Honor and Decency. And because of such concept of Honor and Decency, there are things, behaviours, actions, ways of speaking, ways of carrying yourself in society, ways of interacting with your elders and superiors that are “right” and “wrong.”

Many times in the past, often in Nexion Zine, I will play the devils advocate, and rhetorically write things and say things in order to see how ONA people and the Old Guards will react. For example, if I use rhetoric to make it seem like rape is fine [militaries used it in the past, etc], would they put their foot down and actually show an inkling or desire for ethical boundaries? Would they stop being Liberal and give Anton Long his teeth again where they say that such conduct and actions go against what ONA represents and values [indicating a System of Values] because it says so in such and such primary source text by Anton Long? How far must things be taken before ONA realizes that lines need to be drawn, that Ethos and Ethics need to be revisited and addressed, that boundaries need to be set, that ONA needs to represent something, that it needs solid ground to stand on: in order to be meaningful and edificatious?

I am at a point where that unless ONA changes, if it stays the way that it currently has become: then I cannot endorse it, support it, or associate with it, because it represents everything I dislike about our current Western Liberal societies, and because it [ONA] is so nebulous today that it is meaningless. Unfortunately, the people who can change it: the Old Guards and Anton Long, are no longer here, and may not even still understand that something is fundamentally wrong and broken with ONA today. By their fruit ye shall judge: it only takes a good look at the fruit/people that ONA has been producing for the past several years, to understand that something is broken. Newton was right after all: certain changes we made in the past to circumvent the Blackwood Problem created unintended negative causal reactions.

These are my last moments in ONA. Even though ONA doesn’t represent me anymore, I still have a sentimental attachment to the spirit/egregore/volksgeist of ONA which brings me back to check up on it. I hate to see it die because it is broken. In the old days, it would have been easy to work to fix the problems because Anton Long was around and you could just talk with the Old Guards about issues and they would relay such talks to Anton Long who would fix things for us. They are all gone; if they are around, they seem indifferent.

My sentimental attachments to the spirit of ONA just gives me an instinctive reaction when people seem to claim leadership or claim to be outer rep… but at this moment in time, I must admit that, I secretly believe that such might be a workable idea. But, like I said: there is a proper and decent way to get that title and post. I’ll hang around for a couple months, to see if the Old Guards will come back to help fix the problems. If they don’t come back, it means they wish for ONA to indeed publicly die away. And I will follow their cue and sever my sentimental attachments permanently. I’ve learned a lot from ONA, and I gained a very valuable Life Skill from it: writing. All that being said: the pendulum swing ONA is going into, is a good swing. I hope it will be fruitful.


Red Tide

Posted: November 8th, 2022 | Author: | Filed under: Alchemy, Civil War, Culture, Current Affair, Far-Right, Leftists, Liberals | Comments Off on Red Tide

 

.:.So the Pendulum swings…

What’s that saying Newton once axiomed? “To every action there is an opposite and equal reaction?” I once said in some issue of Nexion Zine that the best thing for the Far Right is to allow the Left and far Left to have power for a while and to fuck shit up. We’ve seen that now in both Europe and America. Our bestest friend was that Leftist wench Angela of Germany, who spent her Leftist career flooding Germany and Europe with million and millions of Third World people from Africa and the Islomosphere. Then what happened? Then the Pendulum began to swing in the opposite direction.

And so now Italy went Right with their current government. It’s beautiful.

It’s human nature… something most of us don’t understand. We are created/born into this world with innate “standards.” What that means is that most mentally healthy human beings aren’t nymphomaniacal whores, aren’t serial murderers, aren’t rabid criminals, aren’t physically abusive. And that natural inborn ethos/ethics [same root] is a fractal pattern that can be observed in every Living Organism on earth.

But the unfortunate thing with humans is that we have the capacity to express our emotions and sentiments. And the thing about our emotions and sentiments is that they are by their very nature: Irrational.

This is the power of the Pendulum: That the Left caters to the whimsical irrational emotions and sentiments of the common herd, for their own power, profit, and gains. The Left is inherently irrational. And the more they push that pendulum to the Left, the more Opposing Force that pendulum will swing to the Right… even the Far Right.

The Left has pushed that pendulum to the far left for a long time now, to an absurd extent, where the faux president and his administration have gone even so far as to make transsexualism a major political point.

That push to the far absurd left can only go so far until our natural innate ethos/standards awakens and pushes back into reasonable domain/territory. The Democraps are panicking right now because they are seeing that push back. It’s election day. The Red Wave is coming!

The Left’s global agenda could not have pushed that pendulum far left at the perfect time: we are headed for an economic recession. Remember: it was economic troubles in post WW1 Germany that caused public and political chaos in Germany, which brought the Far Right Nazi Party into power.

By the way, Politics, in practice is the art of establishing Policies to govern a Polis [Greek for City/city-state; note the same root]. Like all memeplexes, Politics is composed of smaller units. The smallest unit of Politics is your own individual views, sentiments, emotions, and thoughts.

Most people say that they hate politics or that they don’t like being involved in politics, or also that Satanism should not get involved in politics. If you as an individual person have your own mind, have a sentiment [like for example: “I think gay people should be allowed to marry each other…” or “I feel that ethnic minorities should be given more opportunities to get into universities…” or “I believe that Black people are not 1/5th human but are 100% human like any of us and therefore should have the right to vote like White  people…”]: then you are involved in Politics and how your Polis – your City, City-State, Nation – is ultimate or will ultimately be governed. How so? Because you are only 1 person of 300 million other Americans, and when millions of people share your beliefs and sentiments: you have political push and pull and political parties trying to implement such collective sentiments and beliefs. You are always involved in Politics simply because you are a citizen/unit of a Polis with sentiments, beliefs, feelings, views, and thoughts.

A year ago, I wrote a lot about Civil War. Back then, not many people talked about it, except for some in extremist circles. Now, you even see mainstream media worrying about a Civil War:

  1. Republicans take control.
  2. Trump comes back to power.
  3. The Left push and fight back.
  4. Civil War.

I’m a registered Republican. That’s the side I’m on. This is no longer “politics” in the usual administrative sense. It’s a struggle to hold onto what America was: a Good and Health civilization with a Culture, with Traditions, with Family Values, that produced Good and Healthy Fruit [people]. If you allow those Leftist to continue to hold onto power and change shit based on conjectural sentiments [re: the absence of Realism], you will see that the whole of America will become a California. California is a virtual one party Leftist-Liberal state, and it’s gone to shit in many ways. Your whole country will go to shit if you allow those Leftist to flood America with Third World migrants and allow them to continue to deculturalize America. Which might be necessary in the end: push that Pendulum too far in one direction and it will swing with force to the other side.

 


Humility and Grace

Posted: September 17th, 2022 | Author: | Filed under: Alchemy, Culture, Current Affair, Fenrir, O9A, Occultism, Order of Nine Angles, paganism | Tags: , , , , , , , , , , , , , , , , , , , , , , , , , , , , , | Comments Off on Humility and Grace

Humility and Grace

By Nameless Therein

Reposted from Lux Lycaonis

Metamorphosis

– Salvador Dalí, Metamorphosis of Narcissus, 1937[1]

As we make our way into autumn, new changes bear old faces, reflected in the many moods of nature. As death makes way for life, change is all around. From the fallen tree to the dying leaf and the setting sun behind the clouds, we find mirrored in our own mood a shift at once familiar and new: a shift in season.

Things have been quiet in the ONA lately. Though autumn’s mark of silence can be felt, one can sense something else – a restlessness and exhaustion, a neutral disinterest and quiet anticipation, a dispirited silence from the need to be heard. Having experienced big changes in my own life recently, I have observed these qualities in myself over the last year, emerging in and through the psyche and receding into the unconscious like an ocean tide. I suspect others have found a similar canvas of emotion in themselves.

These qualities have concerned me. But as said changes in my life began to show signs of the death of many things I had trouble letting go of, what remains of these qualities has been cast into the open to be more closely examined and then discarded.

This is never a straightforward process. It can take years and sometimes a lifetime of patient, careful observation, work, and self-reflection. It requires a certain sensitivity, compassion, a level of humility, and what David Bentley Hart might term grace.[2] The quality that concerns me most, both in myself and in much of the ONA, is the need to be heard. I would like to share some thoughts on what this entails from a vantage point I believe now has some of the necessary space and silence to witness this tenacious quality begin to lose its hold. It is my hope that such observations might gently encourage others to identify, confront, and in time work to overcome this quality if and where present in themselves. As one may have discerned from my approach to the ONA, I think this is much more productive than castigating, japing, or attacking such individuals for a quality they may not even be aware of.

The Temptation to Be Heard

Much like the title of the Romanian nihilist Emil Cioran’s work The Temptation to Exist, there is a quality I would term the temptation to be heard. Though it is perfectly natural to want to be heard, acknowledged, and validated by one’s peers in some capacity, the emphasis on “temptation” points to a recurring spectrum of pathology commonly characterized by various degrees of compulsion. This quality can be characterized by an unhealthy need: the need for validation regarding one’s work or accomplishments, the need to be recognized as somehow different or unique from the rest of society, a hyper-sensitivity to what others think masked by a façade of false and callous indifference about the opinions of others, and an inflated sense of individuality regarding one’s importance within their societal niche. I emphasize “spectrum of pathology” because these characterizations can manifest in tangible or subtle ways depending on the psychological constitution of the individual. Such characterizations are sometimes visible in a person’s appearance, in their means of dealing with conflict and confrontation, in their ability to cope with stress, and in their way of interacting with others. When I say this is a recurring spectrum of pathology, I mean that it is both operative throughout the psyche and operative in a way that is rarely transparent or “visible” to the individual, who more or less takes its occurrence and existence for granted. Ultimately, this temptation rests on a need to control, whether as resistance to change beyond one’s control, a need to assert dominance out of a consistent lack of control in one’s past or present, or a resistance to being controlled, whether real or imagined.[3]

The temptation to be heard resembles certain unhealthy qualities in what Clarice of Nexion of Ur previously noted as an Enneagram Type Four personality. More to the point, I think Cioran characterizes this type of temptation accurately when he says that:

Certain peoples … are so haunted by themselves that they pose themselves as a unique problem: their development, singular at every point, compels them to fall back on their series of anomalies, of the miracle or the insignificance of their fate.[4]

The posing of the self as a unique problem to draw attention to, then inflated by an ongoing compulsion to do so – this lies at the heart of the temptation to be heard, in whatever shape or variety. We all fall victim to it from time to time, sometimes in subtle ways. In the ONA, it seems reasonable that such a private and personal quest of transformation, growth, and self-realization sometimes carries the need to share such experiences with others who may appreciate their value. But I think there is a difference between the need to convey meaningful experiences with others who might appreciate them, relate to them, and use them to guide their own experiences, and the looming, often hidden compulsion to continuously validate one’s identity in the eyes of others. The latter rests on creating the conditions for a “hidden war” with the other person in order to resist, and then attempt to control, their objectification or reification of the self.[5] The ongoing and recurrent compulsion to create those conditions in any form is what I am referring to here as “temptation”; and the “temptation to be heard” has to do with a compulsion to control the way one is objectified or reified by their peers by resisting that objectification in order to validate a distorted or inadequate sense of self.

Confusing Self-Immolation and Self-Esteem

The temptation to be heard can be thought of as a confusion between self-immolation and self-esteem. The former has to do with clearing a kind of opening for the unconscious and self to form a cohesive bridge across the psyche through the gradual but radical dissolving of the egoic resistance structures that attempt to control these processes. The latter has to do with how these forces in motion across and beyond the individual psyche manifest and then come to constitute an individual’s identity and sense of self-worth, both as an individual and in relation to others. Confusing one with the other can be disastrous, and many of us fall victim to this confusion at some point in our lives, myself included. The key, I think, is learning to identify certain hidden patterns and signs that briefly emerge into conscious experience in a variety of ways, much like a shapeshifter. This requires the cultivation of certain faculties such as empathy (the ability to identify the appearance of these patterns and signs in other people and vice versa), a heightened sensitivity (being attuned to those appearances as they emerge), and formal tools for studying these appearances (phenomenology, meditation, and various formal psychological models are a few examples). One can then take steps to trace the potential origins of these patterns and signs in the unconscious in order to slowly diminish their effects on our lives. The danger is letting these go unnoticed until the aforesaid confusion gives way to a need and that need to a temptation: commonly, the temptation to be heard.

The Harmony of Grace

Interestingly, that temptation can work the other way as well: when one identifies the temptation and gradually takes practical steps in the real world and in their life to diminish its hold on their psyche, on their identity, on their interpersonal relations, and on their family life, they may begin to see that temptation become merely a need. As that need itself diminishes its hold, it may become a healthy attunement toward others as a balanced desire to share meaningful experiences and ideas that can then shape their lives in a constructive way; or that need may disappear almost entirely, being replaced by a sort of wordless and outstretching contentment across one’s being, a tremulous and living epiphany of great grief and melancholy settled in the heart as a work of ongoing art, validated by the life lived and those it had an impact on, as one’s tragedy finally gives way to a comedy after so much pain, as the wounds of the past erect joy rather than misery from no longer needing to control or resist, as one loses desire for more things and possessions and finds they want for very little, having always been the source for everything they need – not as something self-contained, but as a living embodiment of nature’s many moods within the world. A harmony: their body and being have become a work of music. This is what I refer to here as “grace.”

Conflict, Struggle, Assimilation: The Final Harmony

Whatever the ONA was or is or shall be one day, it is precisely this kind of harmony that systems like the Seven-Fold Way aim to achieve. The simple acts of kindness at the heart of the ruthless spiritual predation found in the genuinely Satanic, the metamorphosis of the narcissist into a being of tremendous joy, the tensions of the flesh sculpted through powerful and pagan physical ordeals into spiritual transformation, ecstasis, and elation, the letting go of all desire into nocturnal love, the hidden sun, the Kingdom of Ends as an eternal beginning, the wisdom of falling, of letting go … I would go so far as to draw a connection between the harmony that results from this constructive movement away from the temptation to be heard and the spiritual harmony the Greek writer Nikos Kazantzakis describes in relation to Christ’s temptation in The Last Temptation of Christ. In describing the tension between the flesh and the spirit, Kazantzakis says:

Every man partakes of the divine nature in both his spirit and his flesh. That is why the mystery of Christ is not simply a mystery for a particular creed: it is universal. The struggle between God and man breaks out in everyone, together with the longing for reconciliation. Most often this struggle is unconscious and short-lived. A weak soul does not have the endurance to resist the flesh for very long. It grows heavy, becomes flesh itself, and the contest ends. But among responsible men, men who keep their eyes riveted day and night upon the Supreme Duty, the conflict between flesh and spirit breaks out mercilessly and may last until death.

The stronger the soul and the flesh, the more fruitful the struggle and the richer the final harmony. God does not love weak souls and flabby flesh. The Spirit wants to have to wrestle with flesh which is strong and full of resistance. It is a carnivorous bird which is incessantly hungry; it eats flesh and, by assimilating it, makes it disappear.[6]

It is this conflict, struggle, and assimilation – under whatever name and through whatever esoteric framework – that I think the ONA has attempted enact, explore, and provide a rough-and-ready guide for individuals to achieve over the course of its history, all with an aim toward this final harmony. Exploring the means to achieve this harmony, and if unachievable learning to regulatively enhance it to the highest degree possible – that is a large part of what lies at the core of the ONA.[7]

Two Faces of the Same Passage

And so, over the course of many years and the last year in particular, I have come to realize the importance of the temptation to be heard as a test of self-honesty and a necessary rite of passage. Sadly, this test is one that many people continue to fail or refuse to take at all; one that I’ve failed – and continue to fail! – many times. But failing has helped to resolve an important disparity for me, one that I think is helpful for all of us to keep in mind: the disparity between the public face of the ONA on the one hand, and the movement toward the aforesaid final harmony on the other, one that goes on out of sight among a loose network of serious practitioners. In my opinion, the public face of the ONA was more or less meant to be a collocation of the experiences, observations, ideas, and techniques encountered or developed while working toward that final harmony by sincere and advanced practitioners of the tradition. That is my goal for the future of the Fenrir journal. In terms of the public face of the ONA as it currently stands, this goal has unfortunately been overshadowed by the temptation to be heard on the part of many individuals who, while bearing the right spirit of enthusiasm, perhaps have some work to do in diminishing the power of this temptation in their lives.

Conclusion: What the Future Holds

The real work toward this final harmony will continue to go on behind the scenes, either privately or in small groups of individuals bound by pacts of loyalty and committed self-sacrifice, pacts which make possible their patient progression into the difficult and shadowy landscape ahead. Meanwhile, the public face of the ONA will take on whatever organic form required to attract and deflect, bewitch and misdirect, or enchant and mislead a new generation of budding adepts, one brave enough to brave the elements and courageous enough to examine these dynamics in the world and in themselves: with humility, with grace, and with love.

Narcissus,
in his immobility,
absorbed by his reflection with the digestive slowness of carnivorous plants,
becomes invisible.
There remains of him only the hallucinatingly white oval of his head,
his head again more tender,
his head, chrysalis of hidden biological designs,
his head held up by the tips of the water’s fingers,
at the tips of the fingers
of the insensate hand,
of the terrible hand,
of the mortal hand
of his own reflection.
When that head slits
when that head splits
when that head bursts,
it will be the flower,
the new Narcissus,
Gala—my Narcissus

– Salvador Dalí’s accompanying poem to Metamorphosis of Narcissus

Nameless Therein
Scothorn Nexion
September 16, 2022

Notes

[1] “The ancient source of this subject is Ovid’s Metamorphosis (Book 3, lines 339-507). It tells of Narcissus, who upon seeing his own image reflected in a pool, so falls in love that he cannot look away. Eventually he vanishes and in his place is a ‘sweet flower, gold and white, the white around the gold.’” Beth Harris and Steven Zucker, “Salvador Dalí, Metamorphosis of Narcissus,” Smarthistory: The Center for Public Art History, accessed September 16, 2022, https://smarthistory.org/salvador-dali-metamorphosis-of-narcissus/.

[2] Hart offers the following insight on grace: “Christian theology taught from the first that the world was God’s creature in the most radically ontological sense: that it is called from nothingness, not out of any need on God’s part, but by grace.” David Bentley Hart, “Christ and Nothing,” First Things: A Monthly Journal of Religion and Public Life, October 2003, https://www.firstthings.com/article/2003/10/christ-and-nothing.

[3] At a deeper ontological level, we can observe this need to control as an inability to accept our own mortality – a refusal to acknowledge that we will one day die, which is related to what Heidegger characterizes as the “inauthentic.” This can take the form of attempting to control death or resist being controlled by it. We find that impulse in many surface-level interpretations of religion, spirituality, and even in the ONA to some extent, with its recurrent emphasis on immortality.

[4] Emil Cioran, The Temptation to Exist, trans. Richard Howard (Paris: Librairie Gallimard, 1956; repr., Chicago: University of Chicago Press, 1998), 65. Citations refer to the University of Chicago Press edition.

[5] This is related to what Jean-Paul Sartre calls “the glance,” which is well-characterized in his play No Exit.

[6] Nikos Kazantzakis, “Prologue,” in The Last Temptation of Christ, trans. P. A. Bien (New York: Simon & Schuster Paperbacks, 2015), 1-2.

[7] Over the course of intense Satanic devotion and practice throughout my life, I have found that this conflict, struggle, assimilation, and final harmony is also what lies, in part, at the heart of genuine Satanism. One may sense this, for example, in the potential relation between Vindex as opfer and the temptation of Christ so described. I should note, however, that this is a personal conclusion I have arrived at through my own experiences via the evolution of my own system of Satanism, one I suspect would not be widely accepted or possibly even acknowledged as “Satanism.”


To Cease To Defend Because Abandoned

Posted: August 2nd, 2022 | Author: | Filed under: Acausal Theory, Alchemy, Culture, Current Affair, David Myatt, Heretical Texts, Inner ONA, Labyrinthos Mythologicus, Nihilism, O9A, Occultism, Order of Nine Angles, paganism, The Sinister Tradition, The Sinisterly Numinous Tradition, The Star Game | Tags: , , , , , , , , , , , , , , , , | Comments Off on To Cease To Defend Because Abandoned

To Cease To Defend Because Abandoned

To Cease To Defend The O9A Because Abandoned

(pdf)

Chapter I, Desertam Indefensamque, was a memorandum sent to Occult colleagues by the Oxfordshire-based Sapphic group the TWS Nexion at the beginning of November 2021. It led to the discussions recounted in the section titled The Esoteric Philosophy And Seven Fold Way Of Anton Long – A Debate in chapter II, A New Beginning, the gist of which discussions concerned the anarchist/nihilist O9A principle of the ‘authority of individual judgement’ and what had recently resulted from that principle: such as the Black Propaganda of a fake American O9A nexion run by an FBI agent provocateur.

The TWS Nexion was of the view that the principle of the ‘authority of individual judgement’ – described in chapter III, Paradox Of The O9A Authority Of Individual Judgment, whose consequences are described in the Debate section of chapter II – were on balance detrimental to the quest for Lapis Philosophicus. Hence their reformation as The Seven Oxonians and their development of a new esoteric tradition which they termed The Hebdomian Way, described in detail in chapter IV, The Sevenfold Seeking And Noesis Of The Hebdomian Way. They thus returned to the fundamentals of Hermetic philosophy as described in the tractates of the ancient Corpus Hermeticum, with chapters V and VI – Julius Evola, The Seven Fold Way, And The Corpus Hermeticism and A Review of Myatt’s The Divine Pymander – providing an overview of that Corpus. This work presents the new esoteric tradition in detail as well as the background to its development involving as that did ceasing to publicly defend or explain Longusian Occultism because it had been abandoned in favour of The Hebdomian Way.

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Image Credit:
Banais, by Richard Moult

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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.


The Star Game, Chess, and the Nine Angles: An Introduction to Chess Hermeneutics

Posted: April 14th, 2022 | Author: | Filed under: Acausal Theory, Alchemy, Inner ONA, O9A, Occultism, Order of Nine Angles, The Sinister Tradition, The Star Game | Tags: , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , | Comments Off on The Star Game, Chess, and the Nine Angles: An Introduction to Chess Hermeneutics

Grandmaster © Nameless Therein 2022

– “Grandmaster,” © Nameless Therein 2022

[Repost of: https://luxlycaonis.com/index.php/2022/04/14/chess-hermeneutics/]

The Star Game, Chess, and the Nine Angles:
An Introduction to Chess Hermeneutics

Much attention is given in the Order of Nine Angles to the importance of learning and playing the Star Game. At its most basic level, the Star Game can function as a learning tool or “game” to familiarize oneself with various Septenary correspondences and refine certain imaginative, creative, rational, and abstract faculties. At one of many esoteric levels, the Star Game functions as a way of magickally apprehending “the nine fundamental ‘alchemical’ forms,” which “re-present the acausal manifest in the causal.”[1] These “nine fundamental forms” are represented by the pieces of the Star Game, where each alchemical combination represents an “angle” with respect to the Septenary Tree of Wyrd, alluding to one esoteric meaning of the term “nine angles.”[2] These forms are said to “exist in many combinations within the nexion which the ‘Tree of Wyrd’ represents,” where such combinations “are abstractly symbolized by the placement of the many pieces of the Star Game over the seven boards (‘Spheres’) of that game.”[3] The aforesaid abstraction “makes the [nine fundamental] forms understandable on a level higher than using words and ideas,” which is in turn meant to cultivate “a new form of thinking” – a form of thinking referred to as “acausal thinking.”[4] The symbolism of the Star Game is essentially “a new tool to assist and develope our understanding, and it is via this symbolism that the meanings of the nine angles may most easily be understood without confusion.”[5] The simple or Septenary form of the Star Game is meant to be an introduction to its advanced form, which is a “complete and full representation of the septenary system.”[6] In more advanced applications, the Star Game functions as a “sophisticated magickal ‘clock’” with respect to the Wheel of Life;[7] and in its advanced form, the game can be used for Aeonic magick.[8]

While many associates have some understanding of the esoteric significance of the Star Game and its basic applications, I find it bewildering how so many associates attempt to learn the Star Game while completely neglecting training and experience in the game of chess.

CHESS AND THE STAR GAME

Like the Star Game, chess can be played as nothing more than an entertaining game, rich with complexity and a deep cultural history over the course of its long evolution. But from its longstanding cultural origins, its tangible influence on world history,[9] its influence on global technology,[10] and its usefulness in developing certain higher-level faculties in the individual, the significance of chess has broader socio-cultural implications. Unlike the Star Game, chess is merely a game. But it can be an invaluable tool to develop, refine, and expand the necessary faculties required for applying the Star Game to its many esoteric and magickal contexts. At a practical level, the study of certain fundamental patterns in chess provides a foundation for navigating the boards and pieces of the Star Game. With care, experience, and creativity one can find correlates between the patterns found in chess and the nine fundamental alchemical forms represented by the pieces of the Star Game, which again represent one esoteric meaning of the “nine angles.”[11] Insofar as these nine alchemical forms “are the basic apprehensions of magickal energy … [representing] the acausal manifest in the causal,”[12] and given that these forms can manifest in many ways, the study of correlative fundamental patterns in chess is a worthwhile and important activity. At a more advanced level, discovering correlations between the patterns in chess and the forms of the Star Game can aid in the development of the imaginative, creative, rational, and abstract faculties required for their magickal apprehension and application. At more advanced levels of chess, experience with these fundamental patterns not only finds application in real life – in navigating interpersonal conflict, strategizing, and identifying complex networks of meaning, for example – but can form a bridge between instinct and what with respect to the Star Game is referred to as an “intuition” – a lower form of abstraction that can arise with “acausal thinking.”[13] The capacity for acausal thinking arises from the relation between the abstract symbols of the Star Game and “conventional representations,” such as “archetypal forms; the energies of the pathways; the symbolism of the Tarot and the many and various Occult symbolisms.”[14] This capacity thus arises, in part, from the formation and implementation of the meaningful associations and “deep roots” that I described elsewhere (see my previous articles, “‘Deep Roots’ and Meaningful Associations: Musical Tarot Continued, Auditory Sigils, and Aeonic Chant Magick” and “Techniques for Doing a Musical Tarot Reading & Creating Auditory Sigils”). Thus, in forming the aforesaid correlates between the patterns of chess and the forms of the Star Game, in establishing a bridge between instinct and “intuition,” and in developing and then refining the necessary faculties to apply said patterns to more advanced esoteric and magickal contexts, training in chess is an invaluable tool for learning and playing the Star Game.

Colloquially, the number of possible chess games that can be played is sometimes said to exceed the number of stars or atoms in the known universe. More precisely, the number of possible legal positions was estimated by Claude Shannon in 1950 to be “of the general order of 64!/32!(8!)^2(2!)^2, or roughly 10^43,” which is now referred to as “Shannon’s number.”[15] More recently, Victor Allis estimates this to be around10^50,[16] additionally estimating the game-tree complexity of chess to be 10^123.[17] Again, given this immense number and given the even greater complexity of the Star Game when accounting for the variables involved in its advanced magickal applications at the Aeonic level (which, like our “normal” understanding of the septenary, reflects not just a “‘map of consciousness and the cosmos,”[18] but a dynamic of the universe), it is difficult to imagine how one can approach the Star Game, let alone the advanced form of the game, without some experience in chess.

That said, while one can play the Star Game without any experience in chess, it is my opinion that high-level chess players, including those at the Master and Grandmaster levels, would be of assistance in developing the Star Game. Such players could assist in developing a consistent notation to record and then analyze games, in addition to determining how to approach tactics, strategy, openings, and calculating accurate moves in specific positions. Eventually, we may be able to develop Star Game engines, both to analyze our games and to play against. Without these and similar developments, the Star Game will likely encounter obstacles over the course of its evolution, highlighting an asymmetry between the potency of its magickal applications and the practical limitations of playing and studying the game. It is hoped that in emphasizing the importance and usefulness of studying chess in relation to the Star Game, others will take up these tasks. With the esoteric and magickal applications of the Star Game in mind, it is also hoped that a confluence between chess and the Star Game can aid Internal Adepts and Masters/Mistresses in constructing and then employing new empty formal structures of magick to employ at the Aeonic level. These function as formal structural “models” that can then be populated, directed, and implemented according to a specific magickal or esoteric technique.

With those aims in mind, I will be regularly introducing various chess patterns or puzzles in relation to various levels of meaning relevant the Order of Nine Angles. I call these “chess hermeneutics.” To make sense of what I mean by this phrase, in addition to how these chess puzzles will be applied to the ONA, I will say a little more about the origin and meaning of “hermeneutics.”

A BRIEF HISTORY OF HERMENEUTICS

The word “hermeneutics” comes from the Greek infinitive hermenuein, which means “to interpret.”[19] Hermeneutics is an ancient field with a long history, one that was revived in the modern age and particularly in the nineteenth century. In the ancient world, hermeneutics developed in two contexts: one was Greek and the other was biblical. In the Greek context, hermeneutics took shape with respect to the work of Homer, who is sometimes regarded (and explicitly referred to) as the teacher of Greece. Through Homer we find the ancient myths conveyed in epic poetry, which provided a context for the Greeks to understand the world they inhabited. Though there are disagreements about when to date Homer, we can see from the fourth and fifth centuries that his work guided the Greeks over the course of several centuries. With this guidance and as history began to run its course, the question concerning how Homer’s work could come to bear on the current circumstances of individual lives took shape. The response, broadly speaking, was that some dynamic or process of interpretation was needed. This was also the case in the biblical context of hermeneutics, both with respect to the New Testament and the Old Testament. Hermeneutics was the name given to that process or dynamic of interpretation.

Hermeneutics made its way from the ancient world to the modern one through works like Aristotle’s On Interpretation, which was devoted to the task of analyzing sentences, to the work of St. Augustine in the early medieval period, which was concerned with the question of how the word of God could be understood by human beings. Hermeneutics saw a revival in the nineteenth century through the work of the theologian Friedrich Schleiermacher, who was interested in the question of scriptural interpretation. Schleiermacher developed a mode of hermeneutics characterized as “romantic,” which in effect concerned a type of understanding or communion between the interpreter and the historical source of the text. Hermeneutics began to branch out from theology as Schleiermacher became interested in the character of understanding generally. Around this time, we also find contributions to hermeneutics in the work of the philosopher Wilhelm Dilthey, whose name comes up in Heidegger’s Being and Time when Heidegger distinguishes his own hermeneutical project from that of philosophical anthropology. Dilthey essentially draws a distinction between the natural sciences (Naturwissenschaften) and the human sciences (Geisteswissenschaften), which includes the social sciences developed in the nineteenth century.

Dilthey may have been looking for a way to work within the human sciences that was more appropriate for them than that of the natural sciences. We find, in turn, that the type of thinking appropriate for the human sciences is understanding, which brings along with it a question of meaning. This is contrasted with the type of thinking appropriate for the natural sciences, which is explanation. In short, Dilthey concluded that hermeneutics is the method appropriate for the human sciences.

At this point, hermeneutics began to re-emerge prominently as a development that continued and intensified into the twentieth century. Additionally, the distinction between the natural sciences and human sciences created a division between those who approached the human sciences with respect to understanding and meaning versus those who attempted to work within the human sciences as if they were natural sciences. This essentially involved a division between a hermeneutical approach (sometimes called interpretive social science) and a calculative methodology (sometimes called calculative social science). This division can still be seen in, for example, the difference between Continental philosophy and Anglo-American analytic philosophy, broadly speaking.

Though there are other fields that take a strong interest in hermeneutics – hermeneutic interpretation finds a strong presence in law and jurisprudence, for example – today the term usually refers to philosophical hermeneutics, and specifically philosophical hermeneutics after Heidegger. Heidegger brought hermeneutics into philosophy in a major way through his analysis of Being. In analyzing the structure of the type of being that we are (which Heidegger calls “Dasein”), Heidegger finds that we are “always already” interpreting. This discovery – that a hermeneutical interpretive dynamic is always already at play with respect to the ontological structure of our being – was a major contribution to the Western intellectual tradition and carried hermeneutics into the modern world.

CHESS HERMENEUTICS: SHAPESHIFTING, SATANISM, AND MIMESIS

With respect to what has been written here on the Star Game, chess, and hermeneutics, the phrase “chess hermeneutics” is thus meant to refer to a specific way of interpreting the correlations between certain fundamental patterns encountered in chess and the nine fundamental alchemical forms in the Star Game, which represent one of the esoteric meanings of the “nine angles.” In keeping with the role of the “shapeshifter” in the ONA, studying certain recurrent, fundamental chess patterns in their myriad configurations can help illuminate the many ways these dynamics are interpretive and require interpretation – not just on the board, but in real life. Like the “nine angles,” such dynamics are operative in consciousness and throughout the cosmos, requiring a kind of reflexivity between the operator and their environment: before one can identify the many ways such dynamics manifest in the world, they must first develop the faculties required to identify and then imitate these primordial patterns, thereby “shifting their shape” or “shapeshifting,” to illustrate one esoteric sense of the term.

Many who claim the title “Satanist” have not developed the faculties required for this kind of imitation at even the most basic level – faculties required to approach any magickal apprehension of “shapeshifting.” Beyond Satanism and with greater experience, one learns to approach this basic form of imitation through the more advanced interpretive dynamic of mimesis, which, in one advanced form, alters by way of complex forms of “imitation” certain formal structures of the narrativity of wyrd. This is a clue to what “shapeshifting” actually entails, here approaching the Aeonic level. At that level, “‘Mimesis’ is one method of aeonic magick that has come down over the centuries,” involving the imitation of “some aspect of cosmic/Earth-based movement/working, and then either following the natural pattern or slightly altering that pattern to bring about a subtle change.” Additionally, given that it is this “alteration” that “forms the basis for ‘black’ magick,”[20] it is quite telling that so few “Satanists” have a sense of what that means.

In an attempt to remedy this, and as a practical way of encouraging others to develop the faculties required for advanced magickal applications of the Star Game, I will thus be introducing a series of “chess hermeneutics.” These will involve specific puzzles and positions in relation to certain interpretive dynamics. Those dynamics may include (but are not limited to): 1) relations to certain energies, forces, paths, spheres, and Dark Gods on the Tree of Wyrd; 2) applications in certain interpersonal scenarios in real life; 3) connections to other magickal and esoteric ideas, techniques, or correspondences; and 4) potential connections to the Star Game, when and where applicable. While these are not intended to be comprehensive, they will offer a few ideas on how to identify and then utilize such dynamics with an eye toward broader, more advanced esoteric, magickal, existential, and cosmic applications.

In turn, I will try to select puzzles and positions requiring varying levels of skill and experience on the chess board, ranging from intermediate to advanced. These will be created as I find puzzles and positions worthy of constructing into a “chess hermeneutic,” which may take some time.

In closing, I encourage those interested or experienced in the Star Game to supplement their knowledge with chess. Though there are many online resources to begin studying and playing the game – chess.com is an excellent resource, for example, and has a “puzzles” trainer that includes over 150,000 different puzzles to solve at different Elo ratings – what is important, as with all things, is to get started.

Nameless Therein
Scothorn Nexion
April 13, 2022

NOTES

[1] Anton Long and the Order of Nine Angles, “The Nine Angles – Esoteric Meaning,” in Hostia: Secret Teachings of the O.N.A., Volume I (Shrewsbury: Thormynd Press, 1992).

[2] Long and ONA, “The Nine Angles.” The Tree of Wyrd itself “possesses nine causal angles and nine acausal angles in the causal geometric sense,” which the author notes “can be represented as formed by the corners or angles of a causal and acausal tetrahedron, one a reflexion of the other, the base of both lying in the plane of the middle sphere (the Sun). This double tetrahedron encloses in three-dimensional space the path from causal to acausal – the ‘Initiate journey’ from the sphere of the Moon to Saturn via the other spheres, this path being helical (cf. ‘The Wheel of Life’). The direction of this path is ‘counter-clockwise’.” Regarding the nine angles themselves, the author adds that, “In essence, the acausal is a reflexion (and vice versa) of the causal, so the single term ‘Nine Angles’ describes what is our normal (i.e. un-Initiated) view of the septenary, this septenary being a ‘map’ of consciousness and the cosmos. The realization of the dual nature of the spheres (for example, Mercury is the ‘shadow’ of Mars) arises from Initiation and is the first stage of an esoteric understanding of the term ‘nine angles.’”

[3] Ibid.

[4] Ibid. The author notes that the higher-level understanding of these nine fundamental forms “arises from playing the Star Game and relating the abstract symbols to conventional representations (e.g. archetypal forms; the energies of the pathways; the symbolism of the Tarot and the many various Occult symbolisms) – this developes the capacity for what may be termed ‘acausal thinking’: when the conventional representations are abandoned and collocations are viewed abstractly.” The author emphasizes that this abstraction is “not a dry, academic process,” but a “new ‘insight’ (a lower form of which is often described an ‘intuition’),” whereby consciousness is extended “into new and important realms and pre-figures the development of a symbolic language which eliminates the confusion, both moral and linguistic, which exists in words and the translation of complex ideas into such words.”

[5] Ibid.

[6] Long and ONA, “Advanced Star Game,” in Hostia I.

[7] Long and ONA, “Star Game: Addendum,” in Hostia I.

[8] For more on this subject, see, Long and ONA,“Aeonic Magick – General Notes,” in Hostia I. Also see the final section of “The Septenary Star Game” in Hostia I, which elaborates briefly on what “Aeonic magick” in part entails with respect to the Star Game. The author notes that, “It is important to understand that the most important and practical aspect of an Aeon is the associated higher civilization – magickal Aeonic workings shape the ethos of this during the transition period between the ending of one Aeon and the beginning of another.” Elaborating further, the author states:

Hitherto, Aeonic workings – when they have been undertaken at all – have concentrated on opening the Gate that presences the power of a new Aeon. Yet is possible to extend by such workings a … [higher civilization] into the … [sulphur] stages. For the present, this implies the end of the Western as c. 3090 AD instead of 2390 AD. This is the first time in history that such a change is possible, since heretofore the process of Aeonic change has not been consciously understood by Adepts – it was approached mainly via mythological symbolism. It is through the abstract symbolism of the Star Game that full control is possible.

However, the following comments from Hostia I, “Aeonics” should also be kept in mind when approaching these advanced esoteric topics: “These are ‘esoteric’ teachings – of necessity, because their understanding requires the insight and knowledge which an External Adept and Internal Adept has attained. Without this insight and knowledge, there is liable to be mis-understanding and a failure to appreciate the finer points (or even any of the points at all).”

[9] Chess has seen many historically significant events over the course of its history. The defeat of the Soviets in the 1972 world championship between Bobby Fischer and Boris Spassky is one of many notable examples. See David Edmonds and John Eidinow, “Match of the Century,” ch. 1 in Bobby Fischer Goes to War: How the Soviets Lost the Most Extraordinary Chess Match of All Time (New York: HarperCollins Publishers, 2005). The authors colorfully expound upon the historical significance of this event as follows:

To Western commentators, the meaning of the confrontation seemed clear. A lone American star was challenging the long Soviet grip on the world title. His success would dispose of the Soviets’ claim that their chess hegemony reflected the superiority of their political system. The board was a cold war arena where the champion of the free world fought for democracy against the apparatchiks of the Soviet socialist machine. Here was the High Noon of chess, coming to you from a concrete auditorium in Iceland.

[10] As evidenced in, for example, the 1996 match between IBM’s supercomputer Deep Blue and Garry Kasparov, which demonstrates the lasting influence chess technology and chess engines have had on global technology. One can trace these developments to related subjects in, for example, the analytic tradition of philosophy of mind, particularly with respect to consciousness (see, e.g., David Chalmers’ zombie argument), physicalism (see, e.g., Frank Jackson’s Mary argument on qualia), dualism (see, e.g., Descartes’ Meditations and the mind-body problem), epiphenomenalism (see the entry linked here), and, more recently panpsychism or Russellian monism, which is thought to be a resurgence of vitalism and is a rich development in philosophy of mind. On the subject of panpsychism, see, for example, some of the recent work by Sam Coleman, David Chalmers, Thomas Nagel, in addition to Galen Strawson et al., Consciousness and its Place in Nature (Charlottesville: Imprint Academic, 2006). All of these areas of research have more or less had some influence on the concomitant development of artificial intelligence, and thus have some bearing on the rise of chess engines. See, for example, David Chalmers’ work related to “strong” and “weak” AI with respect to consciousness, as well as the famous thought experiment by John Searle referred to as “The Chinese Room Argument.” A great (illustrated) overview of this thought experiment, in addition to notable criticism of it, can be found here: https://mind.ilstu.edu/curriculum/searle_chinese_room/searle_chinese_room.html. For an overview of one of the more famous critiques of this thought experiment, see the “Robot Reply” found here: https://mind.ilstu.edu/curriculum/searle_chinese_room/searle_robot_reply.html. In terms of the rise of chess and artificial intelligence, many of these subjects are relevant to early ideas on Turing machines. See, for example, Claude E. Shannon, “A Universal Turing Machine with Two Internal States,” in Automata Studies (AM-34), eds. C. E. Shannon and J. McCarthy (Princeton: Princeton University Press, 1956). On the question of whether chess computers can “think,” see Claude E. Shannon, “A Chess-Playing Machine,” Scientific American, 182, no. 2 (February 1950): 48-51.

[11] Long and ONA, “The Nine Angles.”

[12] Ibid.

[13] Ibid.

[14] Ibid.

[15] Quoted in Stefan Steinerberger, “On the Number of Positions in Chess without Promotion,” International Journal of Game Theory 44, no. 3 (August 2015): 762, https://doi.org/10.1007/s00182-014-0453-7. Steinerberger clarifies what this number calculates as follows:

The number is known as Shannon’s number: it counts the number of ways to arrange all chessmen (henceforth simply called med) taking into account that no two men can occupy the same square and that furthermore any two identical men of the same color are indistinguishable. This number does not consider the possibility that not all the men need to be on the board (some might have been already captured) and … it also does not account or the rule of promotion whereby a pawn must be promoted to a more powerful figure if it advances to the end of a file (column of the chessboard). However, it also accounts for all sorts of illegal positions that can never possibly occur. This combination of factors makes it difficult to say whether Shannon’s argument over or underestimates the actual state space.

[16] See Steinerberger, “Positions in Chess,” 762.

[17] Victor Allis, “Searching for Solutions in Games and Artificial Intelligence” (PhD diss., Maastricht University, 1994), 171.

[18] Long and ONA, “The Nine Angles.”

[19] Brian Gilchrist, “Questions Concerning Ge-Stell: Heideggerian Confrontations with Technology,” Explorations in Media Ecology 14, nos. 3-4 (December 2015): 240.

[20] Long and ONA, “Aeonic Magick – General Notes,” in Hostia I.