Back in Cali, an older regular customer of mine who was Vietnamese often complained about a subject matter most White people have never even heard of. The Vietnamese man complained about how the Chinese were engaged in what he called “Under The Table Imperialism.” How he explained what under the table imperialism was, wasn’t exactly what we in the West understand by the word “imperialism.”
The Vietnamese man complained that China sends hundreds of students into Vietnam to go to colleges there, and sends Chinese women into Vietnam to marry Vietnamese men. The end goal is to procreate halflings [children who are half Chinese and half Vietnamese]. The Vietnamese guy complained that such halflings would grow to identify as Chinese and be loyal to China and Chinese culture, thus: 1) slowly breeding the Vietnamese race out of existence, 2) gradually infiltrate Vietnam with loyalists [the halflings], & 3) gradually gain more control of Vietnam with each progressing generation.
As a White person, you might be able to dismiss that Vietnamese man’s complaints as some kind of bitter animosity or even racism against the Chinese, being that, in your White America, no such under the table imperialism seems to be happening.
But that pattern repeats: China has been not only doing the same thing in Tibet with the Tibetan people, but also with the Uyghurs in northern China. The end aim is to gradually breed those races into genocidal extinction.
If you are clever and pay careful attention to how China performs its game of racial genocide you will see the number of causal steps they use.
The first causal step is to impede and attack the culture of the target race. You can see this in the case of Tibet, where China antagonizes the Dalai Lama, doesn’t allow Tibetans to pick his successor, flood the youth of Tibet with Chinese culture.
Why this first step? Because old people die and the young people take the place of those old people: thus, with each new generation, you destroy more and more of that race’s culture and traditions.
Culture is the primeval social glue which holds a folk/ethnicity/race together, as a coherent racial entity. When you destroy that culture, the target ethnic race becomes weak, loses its ethnic/racial identity, and begins to dissolve.
The second step is to give [or force unto] such target race state sanctioned ideology and superficial idiotic substitutes for their destroyed culture and traditions. In place of Traditional Tibetan Buddhism, you give to those Tibetans secularism, materialism, and ideological communism. In place of that destroyed Tibetan culture you give them idiotic substitutes such as Chinese pop music, Chinese fashion, Chinese TV shows, Chinese supermodels, Chinese movie stars, etc.
The third step is to use finance and the economy to divide the Family Unit. Meaning that not only do you attack their culture, but you divide them by attacking their family unit [divide & conquer]. Make both parents need to go to work 40-50 hours a week, 8-10 hours a day. That makes it so that the children of such undesirable races are then raised and reared by the Chinese State. Make it cool to want to chase after money and material goods and material comfort [i.e: make individualism and the desires of the individual into a religion]: which causes young people in that undesirable race to not desire to have children, since having a child costs too much money, which money you can spend instead on cool things for yourself. No children: no future population for that undesirable race.
The fourth and overt step is to constantly antagonize their race, to attack them, and make them believe that something is wrong with their race. It’s called “dehumanization.” We dehumanize a people in order to make it more emotionally acceptable to then abuse and mistreat them.
If you can see those steps China is using to commit racial genocide: you as a White American will see the same steps being used by the Left against your own White race.
You no longer have a Culture. Being White and being proud of your Culture makes you a “racist.” You no longer have any Tradition, besides the superficial idiotic substitute traditions that they have given to you: Black Friday, Cyber Monday, Amazon Thursday, Facebook Saturday, Apple Wednesday, TikTok Tuesday, Instagram Sunday.
You no longer have any semblance of Traditional Religion. In the place of Traditional Religion you are given Scientism, Materialism, Secularism, Individualism, Egalitarianism, LGBTQETC rights, Shemale rights, transvestite rights, genital mutilation rights [telling children they are transgender and can get gender re-assignment surgery to “correct” shit].
You no longer have any meaningful semblance of family. Look at the divorce rate, and the number of people who who desire to not get married. Look at the single parent households. Look at how, since the passing/death of the 1950s [the last Great American Era] you kick your kids out of the house when they are 18 and they kick you into a nursing home when you are old. The destruction of White people’s Family unit and family value is an epidemic in White city-folk. Things are actually different in the rural countryside. A simple interesting example: out here where I live, about 10 miles from here, there is a vast field/land of about several hundred acres entirely owned by one family, and on this land, 90% of the houses are owned by members of this single White family [they live in those houses].
They flood America with third world races, who out breed White people, who all vote Left, who will gradually procreate with Liberal young White people to make future generations of halflings.
You White city people are very ignorant about what is happening and being done to your race.
.:.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.
Well last night was a huge Red Flop. I was amped up from tuning into weeks of what’s been happening in Iran and their protests and I was wishfully hoping/thinking that a Republican take over would galvanize the Right and Far Right in America towards similar unrest and then Civil War. I forgot to calculate how apathetic and pathetic Mundanes are [the average voting Joe Schmoe].
There is not enough heat in America to bring the Right and White to a boiling point yet. The Left and Liberals need more time to stay in power to fuck shit up a little more.
Two things are now clear to me after last night’s Republican belly flop:
The Republican Party is incoherent and lacks a solid Modernized [relevant to current times and situations] platform, ideology, and most importantly: Vision. I do not understand [it’s hard to grasp] how a president with such low approval ratings can do so well with a midterm election. The party is Right leaning, but not truly Right in the open. They need to openly embrace the concept of a Heritage Race [WASP], of preserving American culture and traditions. But doing so will have the Left [neo-marxists] calling them racists.
All things now considered, with the consideration of last night’s Republican belly flop: Realistically, there won’t be a Civil War 2.0 in America. There is just not enough heat and unrest [public and economic].
I was really hoping that what is gradually happening in Europe would happen in America soon, like now! Looks like we need to flood America with more Third World migrants in order to poke and prod the American public to act up.
Now I have doubts about Trump winning a second term. Without Trump and his narrative, it will be hard for a Civil War to happen.
The best thing to do in America, is to bite the bullet and continue to support the Left and their crazy Liberal agendas for another decade. Having said that, for the public record: I am a Leftist and very Progressively Liberal and I hope that AOC becomes president one day. I honestly believe that grown transvestite men who wear miniskirts should be allowed to use the girls bathroom at public schools and other places. And I like Wokism.
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:
Republicans take control.
Trump comes back to power.
The Left push and fight back.
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.
Much to the chagrin of the ongoing authors and internal collaborators of the lies, the slander, and the very-apparent fictional reality in which those whom desire no evolution, no forward movement, no survival, and for that matter, no proliferation of the o9a subculture, this entity that is part of us, not the other way around, in the matter of just over one-year, in our darkest hour, with the last before the storm, rose in unison, took the reins which were always there, and erected, with cruel abandon, an individual who by the nature of physis alone, represents, curates, and dare we believe, evolves the o9a in a direction that was nearly thwarted.
There is something truly magickal about a subculture that rallies around a living individual, that is, not an idea, and not a static system. That our loyalty once flamed to heights then stamped could be lit anew, calling old voices to chant along those of all things new. Rebirth is a term that we have been throwing around for some time now, often with a pessimistic tone. Though, what can never be underestimated is the spirit of Lifeforce.
Nameless Therein, single handedly, with very little assistance from others, and with no measure of promised success, breathed the breath of gods upon the water of our subculture that was rended asunder. Amidst the tattered flags of nexions prior, and legends whispered in an atmosphere of hate without hope, a single person, living and real, who could, as in Hook was prophesied, “fly, fight and crow,” stepped with demonic desire upon an abandoned pyramid of skulls, with a torch that burned with limitless Lifeforce.
Here we are, with the reset button, not hit, but smashed by the fist of a Peter Pan, who, unlike many that still walk among us, would never push another off said pyramid, but hoist them up to the stars. This is a person who has never tasted the error of personal superiority over another, and yet, he is our superior by that flame of nobility that he alone bears in such magnificent volumes. There is no office that deems him this way, or bestows that title and diploma. No, it is an anarchic trait, born, entirely from display of character.
Nature often elects its own aristocracy.
Though, we are quite sure that we are not alone, when we concur that, none of us could have predicted this, in all of our wildest fancies. That one person who embodies the strongest characteristics of this esoteric path, and none of its weaknesses would reveal themself, but further, that so many persons associated would be drawn —magnetized— to their voice, calling to everyone, those here, those returning and those yet to come.
And if Perseus is proud of Andromeda too in the stars, do but cast your eye towards that side of the heavens, where the brilliant Ophiuchos is conspicuous holding up his encircling Serpent, and you will see the circlet of Ariadne’s Crown, the Sun’s companion, which rises with the Moon and proclaims the desire of crownloving Dionysos.[1]
The subject of mimesis casts a rich historical shadow across its diverse roots in ancient Greek thought, literature, narrative theory, art, and avant-garde theater. The word carries an equally rich nest of meanings. It roughly translates as “imitation,” originating from the Greek word, mimeisthai, which means “to imitate.”[2] It is sometimes translated as “representation,” sometimes “re-doubling,” and can occasionally connote a sense of mimicry, replication, and impersonation.[3] In the ancient Greek world, the oldest usages of the root “mim-” seem to have something to do with music, as evidenced in Aeschylus’ lost tragedy Edonians, “where noise-making musical instruments are referred to as ‘bull-voiced […] frightened mimoi’,” in addition to Democritus’ claim that, “just as crafts follow the example of animals, music imitates birdsong.”[4] The Homeric Hymn to Apollo refers to “a choir of maidens who know how to imitate/represent (mimeisthai) men’s voices and castanets.”[5] Both cases demonstrate how musical mimesis transmits an acoustic image created by an animated being in order to trigger a strong emotional effect in the public.[6]
Historically, mimesis had to do with two complementary aspects: artistic imitation, which was associated with representation and re-enactment, and behavioral imitation.[7] In terms of art, mimesis concerned the expression of certain attitudes and emotions, in addition to guiding the representation of the perceptible world and the ideas, ideals, and values that informed it.[8] Evidence for behavioral imitation can be found in various ancient sources, such as Aristotle’s Poetics where he remarks that human beings learn by imitating, or in the work of Democritus who argued that humans imitate animals through crafts.[9] In epic poetry, Socrates distinguished between “narrative (diegesis) as the general aim of the poem and the local imitation (mimesis) of the character’s direct speech,” holding that the emotions expressed in this form of mimesis could be “contagious” and thus occasionally “weaken the soul’s commitment to virtue.”[10] Plato had a similarly troubling relationship with artistic activity, viewing the artist as a kind of deceiver concerned with representing appearances rather than reality itself, one complicit in eikasia, where the artist as a producer of imitations of imitations takes us even further away from knowledge.[11] By contrast, Aristotle, who did not subscribe to Plato’s theory of forms, emphasized mimesis in terms of its “natural … [and] this-worldly [aspects],” both with respect to mimetic art and poetry.[12]
Mimesis thus typically has something to do with imitation. But by the time Aristotle wrote the Poetics, the issue of what works like tragedies or poems were imitating became a philosophical problem. Aristotle’s solution was that they were imitating an action (mimēsis praxeōs). In the twentieth-century, his idea of an imitation of an action or mimēsis praxeōs was taken up in the work of the famous French Continental philosopher, Paul Ricoeur. Ricoeur’s rich understanding of mimesis moved beyond its general sense of “imitation,” “representation,” or what he sometimes referred to as a kind of “re-doubling” into a complex process that can be termed an arc of operations. For Ricoeur, this arc is comprised of three movements, beginning as a symbolic system within a culture, then transforming into a fixed form like a work of literature, and finally re-emerging in a cultural context where the consciousness of the participant or reader is altered as a result. Ricoeur’s understanding of mimesis was thus tightly linked to the concept of mythos or narrative emplotment in Aristotle’s Poetics.
Mythos and mimesis are tethered together. Both involve the ability to permanently transform the inhabitant of a given culture, tradition, or society. For Ricoeur, this tethering serves as part of the basis for the emergence of meaning in human consciousness. One of Ricoeur’s great discoveries about mimesis concerns the way our experience of the world involves an irreducible narrativity: the sense in which that experience always unfolds as a kind of story across time. In this, the individual transformation of consciousness may be said to occupy a broader archetypal domain of myth, one that Freud, Jung, and Joseph Campbell pick up on. Speaking to the power and importance of myth, Campbell says the following:
Throughout the inhabited world, in all times and under every circumstance, the myths of man have flourished; and they have been the living inspiration of whatever else may have appeared out of the activities of the human body and mind. It would not be too much to say that myth is the secret opening through which the inexhaustible energies of the cosmos pour into human cultural manifestation. Religions, philosophies, arts, the social forms of primitive and historic man, prime discoveries in science and technology, the very dreams that blister sleep, boil up from the basic, magic ring of myth.
The wonder is that the characteristic efficacy to touch and inspire deep creative centers dwells in the smallest nursery fairy tale—as the flavor of the ocean is contained in a droplet or the whole mystery of life within the egg of a flea. For the symbols of mythology are not manufactured; they cannot be ordered, invented, or permanently suppressed. They are spontaneous productions of the psyche, and each bears within it, undamaged, the germ power of its source.[13]
Campbell’s characterization of myth bears a close resemblance to the Order of Nine Angles. From the “formless forming” and weaving of the Wyrdful web that my co-conspirator Ariadne describes in the article below, the hidden and hard-earned Aracadian truths behind the many corridors of the ONA’s winding labyrinth are not static but fluid, cascading and emerging as a canvas of appearances, much like the “instar” stage of a cicada that Ariadne describes. But these appearances are appearances; and many mistake these “moving articulations” as stationary identities, ideas, things, always trying to put a face or a name or something knowable to an irreducible opacity. (How many times have we been warned about “abstractions”?) Nevertheless, as a subculture founded on a wide horizon of mythic imitation, there is something underlying the many difficult and dangerous appearances one inevitably encounters within the labyrinth – not something “beyond” or “within” or “apart” from them, but a deeper invisible layer, something intangible, outstretching, eternal, ubiquitous, conspicuous in its absence, a condition for possibility of all appearance: “always the one, shape-shifting yet marvelously constant story that we find, together with a challengingly persistent suggestion of more remaining to be experienced than will ever be told.”[14]
This tradition is not fixed, nor is it complete. With the ONA’s characteristic efficacy to reach and inspire just the “deep creative centers” Campbell describes, neither can it ever be manufactured: it cannot be “ordered, invented, or permanently suppressed,” because it is a spontaneous production of the psyche, one in which every inhabitant, every associate, every individual that wishes to transform its participatory dead letter into a living word partakes in. Each and every individual here bears within themselves the undamaged “germ power of its source.” But this world, our world, the world of the Order of Nine Angles – it is a theater, one where the appearances we encounter in the labyrinth are constituted, populated, and erected by the very psyche that spontaneously produces them.
What then is the task of the Outer Representative? I have considered this question carefully against the event horizon of tremendous responsibility that it carries. Endorsed by those who, with no pangs of conscience or hesitation, continue to bear the weight of my unconditional admiration and respect without complaint, and whose august presence within our tradition sustains its better nature, it is with deep humility and respect for those individuals, this tradition, and the responsibility of this position that I now rise from a place of immutable honor to acknowledge and accept my role as Outer Representative of the Order of Nine Angles.
What then is my task as Outer Representative to every “brutal and beautiful interconnected sinister soul shared by those ensnared within … [the] Wyrdful web” of this tradition? It certainly is not to manufacture, presume to lead, or even guide. Nor is it to officiate, guard, or gander some thinly veiled Arcadian “truth” guarded by the Minotaur at the heart of the labyrinth! No, my purpose here is simple: to tap into that deep creative center of spontaneous emergence and transmit the “one, shapeshifting yet marvelously constant story” that we find together – one that occupies the ensouled world of our individual narratives as we make our way into the primordial unknown. I will always carry that in my heart; we all will. My role here is to make the invisible visible – not as an appearance or mere appearance, but as something that can permanently alter the consciousness of anyone who encounters it, changing the course of history for that individual, for the ONA, and for our tradition in however infinitesimal or monolithic a way.
Thomas Mann once said that, “The writer must be true to truth,” to which Joseph Campbell remarked: “the only way you can describe a human being truly is by describing his imperfections. The perfect human being is uninteresting…. It is the imperfections that are lovable. And when the writer sends a dart of the true word, it hurts. But it goes with love. That is what Mann called ‘erotic irony,’ the love for that which you are killing with your cruel, analytical word.”[15] Nothing is perfect in the ONA. Least of all myself. There is much room for improvement, much work to do to enact that as a practical reality, and many long years ahead to uproot and undo much of the damage done by the actions and activities of various associates all the way back to the founding of this tradition. But we will see it through before the curtain to this theater closes. As the French artist, surrealist, poet, playwright, and theater theoretician Antonin Artaud described with respect to a “theater of cruelty,” “Those who have forgotten the communicative power and magical mimesis of a gesture, the theater can reinstruct, because a gesture carries its energy with it, and there are still human beings in the theater to manifest the force of the gesture made.”[16] Indeed, in terms of the theater’s value as an “excruciating, magical relation to reality and danger,”[17] the Order of Nine Angles is a theater of cruelty, one that, within its living labyrinth, will often seem as if “everything that acts is a cruelty.”[18] But it is upon precisely “this idea of extreme action, pushed beyond all limits, that theater must be rebuilt.”[19]
This is my task as Outer Representative: to help rebuild this theater of cruelty by making the invisible visible deep within the heart of the labyrinth. I end with a quote from Jacques Derrida who, in noting Artaud’s uncanny ability to do both, describes something that equally applies to the task of Outer Representative: a “passionate, heroic negation of everything that causes us to be dead while alive.” The full quote is as follows:
I do not have to account in his stead for what he has experienced nor for what he has suffered…. I know that Antonin Artaud saw, the way Rimbaud, as well as Novalis and Arnim before him, had spoken of seeing. It is of little consequence, ever since the publication of Aurelia, that what was seen this way does not coincide with what is objectively visible. The real tragedy is that the society to which we are less and less honored to belong persists in making it an inexpiable crime to have gone over to the other side of the looking glass. In the name of everything that is more than ever close to my heart, I cheer the return to freedom of Antonin Artaud in a world where freedom itself must be reinvented…. I salute Antonin Artaud for his passionate, heroic negation of everything that causes us to be dead while alive.[20]
alea iacta est
Nameless Therein
November 4, 2022
Notes
[1] Nonnos, Dionysiaca, trans. W. H. D. Rouse, vol. 2, Books 16-35 (Cambridge, MA: Harvard University Press, 1940), 261.
[2] Andrew M. Colman, “Mimesis,” in A Dictionary of Psychology, 4th ed. (Oxford: Oxford University Press, 2015).
[3] William H. Gass, “Mimesis,” Conjunctions, no. 46 (2006): 192.
[4] Thomas G. Pavel, “Mimesis,” chap. 16 in Literature Now: Key Terms and Methods for Literary History, ed. Sascha Bru, Ben De Bruyn, and Michel Delville (Edinburgh: Edinburgh University Press, 2016), 215.
Saturn’s waning acted as a harbinger for a distinct and rejuvenating shift in the tenor and tone of my path. As the first chilled breaths of the season’s cool first glance from the eye of Winter lands into my lungs I feel warmed by the comprehension of what exactly is waning and waxing. However, in parallel, I am aware of a war that rages on – in forms both kinetic and cold. There is a war with bullets and there is a war with narratives, stories, and mythos.
I bring these different forms of warfare to your attention with the intention to remind my reader that wielding narrative itself can be – and often IS – ACTION. At the least, it is itself a will to action. My writing here is a kinetic action that I take with consciousness and vital responsibility, due to a passion so large that it cannot help but extend beyond my self.
Your time in this world, as far as we know, is limited.
Your impact, your legacy, what you leave behind, is what you choose to make it. Your words, your narrative, your role in the dialectic, your mythological contribution, is larger than any fist. A myth can be an even more powerful and lasting tool than a nuclear missile. More than that, the limitations of your word extend no further than your own ability to use it.
That is because mimesis (μίμησις) acts in funny ways.
Like the name of this website suggests, it is a subject I have interest in seeking out new ways of understanding.
The name of this website betrays a great deal to those who know what they are looking at. Indeed, to some, my intentions are transparent, and it has come to my attention that the time has come for this to be worth exploring.
An “instar” is a stage in the development of an insect, like a cicada, before it emerges from the earth. Much like the cicada, a myth can be in a similar stage of emergent development, recalling itself through a living, kinetic force of nature before it arises in the form of action or replication from those through which it inspires yet another spark of kinetic energy – a transmutational fire.
See, we do not exist in a vacuum. Nor do our words, nor do our myths. Somebody is reading this and it is meaningful. Ideally, inspiring them to write/say something that MATTERS. Somebody is inspired to the action of expression by my Will to share my own expression.
This concept is deeply moving to me.
Somebody else is reading this and rolling their eyes. Either way – spending time inside my writing, having tea with my words, this is how you are choosing to spend your time – within what I have woven.
Sincerity and originality are always able to be conveyed, even in a mimetic replication of a myth – such as that of Theseus and Ariadne’s journey through the Labyrinth and back. If you possess an ounce of creative kinetic energy, or think you might with a little practice, the written word is one of many worthy acts in and of itself.
In such a stage, “mimesis” is sort of that real kinetic energy passed along, and the kinetic inspiration from which it is recalled and to which it unfolds.
The mythos grows through its instar phase to The Emergence, at which time it unfolds – except, it is no linear process. It is always unfolding – it is only up to the individual who is touched by that kinetic spark to unfold in turn, the process of mimesis – replication, recalling, becoming through nonsensuous similarity – to unfold with it.
To Emerge in ACTION – through the mythos, from the mythos, to the mythos.
I recently had a conversation with my close and dear associate – and far more articulate and well-read philosopher – Nameless Therein, who wrote of mimesis:
“‘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”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 […] I will be introducing a series of chess hermeneutics”
That recent dialogue I had with Nameless Therein on the subject was a myriad of illuminations, including among them, a mutual reverence for that observation of The Emergence of the mimetic, phenomenological heart in those who carry the mythos of the tradition we inhabit within them. That tradition and mythos has been in its phase of necessary incubation – much like the instar phase of the cicada – before the recalling of its emergence as something much more than it has ever been.
We are experiencing it within our own Emergence. It is my humble belief this change is palpable and present in every meaning-starved recalling of the living mythos – now finally ready to emerge and evolve far beyond what it once was.
The mimēsis praxeōs of our living, Wyrdful, active mythos has been undergoing a great and painstaking time of much-needed, decisive growth, just beneath the surface of the world we both inhabit. It is a garden that hungers and thirsts and has been trampled by those who choose poison over water. The low humming of its arrival is growing to a fever pitch and the entirety trembles in kinetic excitement with its vibration.
A lesson for those who believe traditions die and myths exist only as faerie-fables: The Emergence lies in wait, always, just beneath the crust of the Earth.
For The Emergence to successfully bloom, it only needs a small yet passionate, emboldened, and authentic few. Those who care enough for that myth that grew them to grow it back in return. It needs only those few to be inspired once more, to tend the garden to grow, re-grow, and become much more than it ever was.
The Emergence lives by mimesis and duration, only enriching itself in a new, unique iteration. In this iteration, it will grow with the intentions of introducing the honor it has lacked, the creative and original spirit that it has sustained with pretension, and the sincerity and earnestness brought only by those who have been touched by the brutal and beautiful interconnected sinister soul shared by those ensnared within its Wyrdful web.
Mimetic emergences such as the Insidious Way and Antithesis Press are such examples of the creative force of life extending beyond, through, and surpassed within that web. They are the low hum energizing those who can feel the harbingers of a new game.
We ARE that pure Telos of Duration – that “supreme end of man’s endeavor” – that n/ever unfolding end-goal – that mythological beginning and end, itself, alpha and omega. We are the ever-unfolding and our myth is written BY us, FOR us – OR without us. We are duration itself, unfolding and SURVIVING itself. It is truly an exciting time to be ALIVE.
[Henri] Bergson, Sorel tells us, asks us to consider ‘the inner depths of the mind and what happens during a creative moment’. Acting freely, we recover our Selves, attaining the level of pure ‘duration’ that Bergson equates with ‘integral knowledge’. This new form of comprehension was identified as ‘intuition’, a form of internal and empathetic understanding, and it was precisely this form of intuitive understanding that Sorel believed was encompassed by his category of myth.
–Reflections on Violence, Jeremy Jennings on Georges Sorel
It is a coward who willfully chooses the mad and mindless escape of meaningless disregard. It is a coward who chooses to reject their divinity and its emergence in their own unfolding physis of their very being. It is only that coward who would willingly inhabit that bland, dysteleological limbo, day in and out, in pursuit of ever more flailing, cynical hysterics about the Nigh End with no regard for the time one possesses in life TODAY.
To enact one’s true passion and sincere creative will, TODAY, is to seize our age by the balls and LIVE – in spite of what age it may be.
This living myth, this endless end, this mimetic duration, is worthy of vitality. And YOU possess it – HERE AND NOW.
Tell it. Live it. Act it. Re-create it. With passion and zeal for this one life you have.
Until such an end arrives, for better or worse, our world continues ever-onward with us, alive and vital. We welcome it with gratitude in our hearts for this Wyrdful opportunity to create and explore our days and our years to come, pressing onward together.
We welcome new games and new ways to play them. Afterall, we have but one life in this world of infinite depth and opportunity. We have one divine, powerful existence. Why limit ourselves to the same tired jape? Why not laugh? Why not create?
If your lines of dialogue run cycles around the same inevitable sewage drain, ask yourself:
What is my aim in speaking at all?
What narrative am I recalling?
What are the myths I am reenacting?
It is boring to echo the same eschatology of putrefied, fermented dysteleological, aimless rot. That end-time cynicism and hate that adds its tone deaf voice to the chant of collapse for no purpose but to sit back on wherever it arbitrarily identifies a symbolic “winning side” from its limbic mind – that is truly the primordial impotence of the coward of every age.
See, that pickled myth of decay belongs to those afraid of REALLY LIVING, such that they rather defecate in the face of sincere insight than face their own shadow.
To recall Reflections on Violence once more: there is harm to the progress of an idea when objections brought against it arise from the incapacity of the official representatives rather than the principals of the doctrine itself.
As Sorel stated: “It is the myth in its entirety which is, alone, important.”
To be duration, the formless forming, the weaving and the web, that is evolutionary. No one person can represent all of that for any one other, let alone many. Even so, Nameless Therein is, as a wise person recently stated, “actually qualified” to “transmit, evolve, and presence” our subculture as we see it. As that person also said, that Lapis Philosophicus will presence differently for all. If this living tradition deserves the new life the few of us who embrace and embody it are willing to breathe into it, and should it find that what it needs is a new spin to its living mythos, a new song for its telosic transmutation, a new “official representation” or rather, Outer Representation, it seems clear that Nameless Therein holds that mimetic tetrahedral fire it has hungered for, and has found that for himself.
It will always be up to the individual following the path, that individual alone, to BE The Emergence, the unfolding, the teleological life-force, for his/her Self, by his/her Self. We are capable of great deeds and great causal legacy.
Rather than cast aside your divinity – LIVE.
SURRENDER to your own unfolding.
Take DECISIVE aim at your goal, load the pistol, and shoot that motherfucker like your life depends on it – because it DOES.
Mimesis has kept our myth alive. Whatever it may mean for you or I, it is what we now hold, and its meaning can be defined only by you. Live for it. Authentically, decisively, passionately, creatively. Empathetically.
Like the instar, tunneling to the surface\n
We must shed our own circumferences;\n
Find the divinity within and emerge.
In allegiance. For hope, for vitality, for the coming phase.
I am your disciple
And therefore my own
Your weapon I will be
With the demons that possess me
We’ll ride the seven sins of death
That takes me to katharsis
The sign of your horns
Is my dearest vision
They impale all holy and weak
You watch me face the mirror
And see desecration
With my art I am the fist
In the face of god
On this night of nights, in lurking darkness, pestilential twilight, in melancholic reverie and sunset and fire … one wonders: why is fire so sacred to night? It beckons as a feeling throughout the blood. We sense it all around. The earth peels away its distillated skin, the yawning moon prepares its ascent, and a glowing horror rises between the thinning veil of this world of worlds.
Tonight is Halloween, a night of ghoulish gimmicks, ecstasis and elation, tricks and treats. But beneath the veneer of its Christian etymology – a popular derivative of All Hallow Even or the eve of All Saints’ Day, which was a time assigned to the Christian calendar for “honoring the saints and the newly departed”[1] – this day is believed to have pagan roots that were not eliminated by its later Christianization.[2] Some folklorists have traced its roots to the Roman feast of Pomona or the festival of the dead called Parentalia.[3] More commonly, it is connected to the Celtic festival of Samhain or Samuin (pronounced “sow-an” or “sow-in”), which means “summer’s end.”[4] Nicholas Rogers notes that the heroine of the tenth-century Gaelic text Tochmarc Entire refers to Samhain “as the first of the four quarter days in the medieval Irish calendar, ‘when the summer goes to its rest.’”[5] J. A. MacCulloch notes that Samhain was ultimately “an old pastoral and agricultural festival,”[6] one which “in time came to be looked upon as affording assistance to the powers of growth in their conflict with the powers of blight.”[7] Rogers goes on to describe the feast of Samhain as an:
[O]ccasion of stock-taking and ingathering, of reorganizing communities for the winter months, including the preparation of quarters for itinerant warriors and shamans. It was also a period of supernatural intensity, when the forces of darkness and decay were said to be abroad, spilling out from the sidh, the ancient mounds or barrows of the countryside. To ward off these spirits, the Irish built huge, symbolically regenerative bonfires and invoked the help of the gods through animal and perhaps even human sacrifice.[8]
Not everyone agrees on what went on at the feast of Samhain, but many acknowledge its “elemental primitivism” and its “enduring legacy to the character of Halloween,” most notably in terms of “its omens, propitiations, and links to the otherworld.”[9] But by whatever name we choose to call it – Samhain, November Eve, Witches’ Night, All Hallows’ Eve, or the like[10]– Halloween seems to have its most abiding roots “in the terrors of the primitive mind,” terrors which “made no distinction between the waning of the sun and the potential extinction of the self.”[11] The “ancient rituals of sacrifice and supplication” employed during this sacred period were done “to guarantee a good harvest and, by extension, continued earthly existence.”[12]
In many ways, my leadership of the Fenrir journal and de facto role as Outer Representative of the Order of Nine Angles has been motivated by similar ancient rituals of sacrifice and supplication, and for much the same reason: to guarantee a good harvest and this tradition’s continued earthly existence. But in lock-step with the capricious moods of autumn as winter bares its lupine teeth, so too is it time for Fenrir to change.
I have long since expressed my intention to remove Fenrir from its dolorous and baleful roots in National Socialism, extremism, and violence in favor of a return to scholarship, esotericism, Sinister magick, and genuine Satanism. In turn – and as with all magick borne from the majesty of death as a radical outgrowth of organic change – I have found good people: people who through tremendous insight, a lifetime of trial and tribulation, and an unshakable conviction in the necessity of what is right as the voice of irrevocable action have gathered to see this extraordinary time in the history of the ONA flourish rather than withdraw, survive rather than secede, triumph rather than fall forever into the forgotten tombs of vanquished history. No, though God indeed does not deign to reason with man, let Satan draw him out! We, who are bound by sacred oath, by blood, by fire, wretched in its woe, will see these changes overshadow and overthrow decades of insincerity, deceit, meaningless violence, and counter-productivity. With this supreme art, our loyalty, and our pact in the eyes of the Devil, let justice triumph even though the heavens may fall! And may our art be a fist in the face of God.
Now, in the spirit of that Samhain feast and its elemental primitivism, I would like to present an article co-written by two of our newest partners in cosmic crime, Kristos 513 and Ariadne, on what we feel is an appropriately ghoulish topic this evening: cannibalism. From our grim hearth to your worn fireplace, our team – myself, Ariadne, Kristos 513, and Eternal Outsider – would like to wish everyone a very Happy Halloween!
My heart is the one
That will tend to your flames
And make them mine
We share this spirit
My heart is yours…
For the Devil,
Nameless Therein
Halloween 2022
Notes
[1] Nicholas Rogers, Halloween: From Pagan Ritual to Party Night (New York: Oxford University Press, 2002), 23.
‘Pharaoh is the Bull of the Sky,
who shatters at will,
who lives on the being of every god,
who eats their entrails,
even of those who come with their bodies
full of magic from the Island of Flame’
The Cannibal Hymns of Unas, Utterance 273
Predation upon other organisms for sustenance is not at all uncommon, a harmonious act of violence which facilitates evolution by weeding out those who are unfit to survive, while also ensuring the continued existence and reproduction of those specimens who, by practical demonstration of their ability, have earned the right to survive. The prey organism is typically of a different species, however, this is not always the case, and there are many naturally-occurring instances of cannibalism, such as with the genus of jumping spider known as Portia, which preys on both web-building spiders and its own males after copulation. Portia, despite its diminutive size, shows complex social behaviours and a sort of intelligence one might expect of much larger predators, using particularly devious tactics to lure its prey – other spiders typically several times its own size – into vulnerable positions. Preying on one’s own kind is far from exclusive to the delightfully sinister Portia, and the apes which we share common ancestry with have been observed to carry out very similar acts, albeit in very dissimilar contexts, such as the consumption of infants or, particularly in the case of chimpanzees, the eating of young snatched from other families in very deliberate acts of primal warfare – a precursor to the tribalism they will no doubt later develop.
Humans, for all their moral posturing and delusions of separation from the horrors of the natural world, are not exempt from the above, as both history and its psychic shadow of mythology are rife with instances of cannibalism – the subconscious traces of a ghoulish racial memory, one which is alive and well in the dark corners of the earth, and even within the boundaries of ‘civilised’ society, the forbidden act of consuming human flesh is not unheard of.
Early humans displayed cannibalistic tendencies for largely the same reasons as their ape cousins did – sheer practical need. A body no doubt lure predators to the rest of the tribe, and so it stands to reason that the best and most efficient way to dispose of the material was to eat it, which just so happened to address matters of nutrition as well. While a human body might not be the most ideal source of nutrition, it was remarkably accessible besides, as defending one’s area from invaders would no doubt result in a surplus of freshly killed meat lying about. Furthermore, hunting larger prey is dangerous if done by a group and near-suicidal if done alone, many animals taking quite a bit of abuse from primitive tools before going down, and not before injuring a member of the hunting party or two. A person, however, could be inncapacitied with comparatively little work – a rock in the temple, for example – and yield a sufficient return besides. This type of primitive efficiency is seen in the modern day as well, as various tribes of Papua New Guinea (including the infamous Asmat, who supposedly killed and ate Nelson Rockefeller), Africa, and throughout the Pacific islands.
As human societies grew more complex, evolving from the most rudimentary kinds of proto-culture to something more recognisable, the exact reasons for acts of cannibalism grew more abstract, as there was no longer as immediate a need to capitalise on any and all opportunities to eat, nor was there as much of a need to avoid luring predators with corpses. Many of the tribal cultures still practicing cannibalism do so for magical-religious reasons, such as to take on the power and attributes of a foe – the African warlord humourously known as ‘General Butt-Naked’ is said to have partaken in cannibalism for precisely these reasons! Another good example of post-primitive cannibalism for spiritual reasons more than practical is the practice of the Indian Aghori sect, a Shaivite tradition which has become infamous for its rather morbid rites, including eating the flesh of the recently deceased. However, unlike previously mentioned examples, they do not kill or harm anyone for their strange communion, and such practices are intended for them to truly know God – after all, how can one say they love and respect creation if they only accept the parts which are pleasing to the senses? Are not the deathly and grotesque also a part of nature, and the rot which feeds life? Furthermore, exposure to such unpleasant stimuli takes no small amount of willpower to override a feeling of revulsion towards the act, and it is through willingly taking part in difficult practices, such as eating the recently deceased, that they develop a state of absolute domination over the lesser parts of themselves which might feel fear or disgust.
Almost as if the practice of devouring one another is hard-coded into human nature, cannibalistic acts are not limited to the carnal and fleshy. Ideas are subject to being preyed upon in this way, the growth of mythos rarely, if ever, being a spontaneous phenomenon. As cultures interact with both each other and themselves, their various memes undergo changes to reflect the very real movement of people. Most immediately relatable in a broader Sinister context is the way in which folk European traditions were adapted as the region underwent its conversion to Nazarene practices. Instead of merely erasing the native ways and mythos of a given area, they were instead devoured by the Christian organism and thus, made part of it in such a way as to strengthen the organism and help it to adapt to its environment. This is seen in the transmutation of local deities and spirits from mostly benign entities to ghouls, devils, and evil things which snatch away children and livestock. For example, the Devil in modern popular culture is often shown with decidedly goat-like features in the form of cloven hooves and horns, while also possessing very carnal appetites and a certain mischievous inclination. Imagery of the Devil as an anthropomorphic goat-man is not canonical to any sect of Christianity, and is rather the product of demonising, quite literally, the ancient god Cernunnos, who was worshiped by the Celtic peoples, and similarly, the Fauns, Satyrs, and their lord Pan, who were part of the Hellenic cultures to the southeast. Both Cernunnos and Pan shared a similar horned man-beast appearance, as well as their considerable hunger for all manner of sensual gratification – quite possibly the most literal, archetypal depiction of that which is considered ‘Pagan’ – and so the deities previously revered by a people were ‘cannibalised’ as they transitioned from the old ways to their regional flavour of Christianity. Other folk deities across Europe underwent a similar process, such as the north’s Allfather Odin, who formed the basis for the modern archetypal witch, and also from the north, the underworld place of the dead known as Hel, whose later inclusion in Nazarene mythos is obvious. It was not an outside force that endeavoured to suppress old-world traditions in this way either, but elements within each of the cultures, those who swallowed up their own gods, regurgitating them as the politically necessary devils of a new religious form. As cultures shift into new paradigms, their old ways are consumed, and absorbed into the younger, thus contributing to its growth – not unlike young spiders devouring their mother after birth.
Just as humans prey on their own mythos to create new ones, the mythos themselves also feature instances of people being killed for the purpose of being eaten. In the Greek tale of King Lycaon, for example, the titular king makes a rather foolish attempt at testing Zeus. Lycaon secretly murdered his own son, and then prepared him as a meal for Zeus. Outraged, whether at the moral bankruptcy of the act or the insult to his divine intelligence, or both, Zeus turned Lycaon into a wolf-man as punishment. This story has both literal and symbolic components, as the Greeks found themselves utterly revolted by the savage religious practices of their neighbors, which supposedly included cannibalism, and so their disgust was reflected in their own mythos as a reflection of their societal values. In addition, one of the themes of many Greek myths is that of arrogance. That Zeus chose to react to this one instance implies it was the specific action of a mortal daring to test him which drew his ire, as the practice had obviously predated the Greeks and indeed all of civilisation – where then are the other Lycaonians?
Another instance of like-devouring-like, this time in Latin, involves the figure of Eumolpus within the Satyricon. Unlike the Greek tale of Lycaon, the cannibalism of Eumolpus was not an act of mortal hubris, but one of necessity for financial gain. Eumolpus is an unextraordinary poet posing as a wealthy individual in order to exploit those who might proverbially bend over backwards in order to gain his inheritance, and indeed, all manner of fawning candidates went to great lengths to appease him. Unable to keep up the ruse, Eumolpus has his will read to the gathered ‘inheritors’, which proclaims that, in order to receive any ‘inheritance’ they must eat his dead body in public. Naturally, the condition of being required to eat Eumolpus’ dead body was intended to ward off those who expected what could not be provided, but it also speaks to the mindset of those who would seek out in some way the legacy of their forebears, as they put on all manner of disingenuous fronts and superficial displays in a shallow attempt at courting approval and thus, assurances of inheritance – and the post-mortem division of assets and legacies does indeed resemble the butchery of a carcass, often done ravenously, as though the inheritors were tearing the corpse apart in the street and swallowing great fistfuls of viscera.
– 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.”
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.
