Omega9Alpha News Issue 8

Posted: July 31st, 2022 | Author: | Filed under: David Myatt, Heretical Texts, Journalism, Labyrinthos Mythologicus, Media Attention, National Socialism, News, O9A, Order of Nine Angles | Tags: , , , , , , , , , , , , , , , , , , , , , , , | Comments Off on Omega9Alpha News Issue 8

Omega9Alpha News Issue 8

Omega9Alpha News Issue 8


° The Matter Of Silence

In the matter of Joshua Sutter and his Martinet Press, and also his testimony at the trial of Kaleb Cole, the antifascist so-called ‘investigate journalists’ and antifascists themselves have failed to answer questions previously asked of them, even though they have based their entire post-2018 anti-O9A narrative and campaign around Sutter’s black propaganda.

° The Matter Of Fallacies

As a useful guide for readers we list here the most common fallacies committed for over forty years by opponents and critics of the O9A who also repeat ad nauseam cliché after cliché and disproven claim after disproven claim.


Image Credit:
Banais, by Richard Moult


Nameless Therein Interviews David Myatt (April 2022)

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

DM large

Good evening everyone,

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

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



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

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

Nameless Therein
July 19, 2022

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

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


Reposted from Lux Lycaonis:

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

Good evening everyone,

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

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

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

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

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

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

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

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


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

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

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

But suddenly the son of Mary understood.

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

Nameless Therein
Scothorn Nexion
July 16, 2022


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

[2] Ibid.

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

Some Notes on Physis in Aristotle

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


Casket with Scenes from Romances, ca. 1310-30

Reposted from Lux Lycaonis:

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

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

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

Some Notes on φύσις (Physis) in Aristotle

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

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

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

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

Nameless Therein
Scothorn Nexion
June 12, 2022


[1] David Myatt, “Towards Understanding Physis,” David Myatt: Learning from Adversity; A Rejection of Extremism, March 2015,

[2] David Myatt, “Physis and Being: An Introduction to the Philosophy of Pathei-Mathos,” David Myatt: Learning from Adversity; A Rejection of Extremism, 2019,

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

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

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

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

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

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

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

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

[11] Stavrianeas, “Nature,” 46.

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

[13] Ibid.

[14] Ibid.

[15] Ibid.

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

[17] Audi, “Physis.”

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

[19] Ibid.

[20] Ibid., 162.

[21] Ibid.

Final response to DG/FL13

Posted: April 7th, 2022 | Author: | Filed under: David Myatt, Order of Nine Angles | Tags: , , , , , | Comments Off on Final response to DG/FL13

Dear DG/FL13,

As a final point and to clarify the situation, I don’t think either of the posts you referenced by Clarice had anything to do with you, as I’m not sure that Clarice even knows who you are (though I will let her speak for herself if she chooses to respond). Those made in “Who Do You Want to Become?” do not appear to be directed at anyone in particular, and those made in “Load, Aim, Fire” were most likely a response to me based on a private conversation had between Clarice and I in an ongoing dialogue. They most certainly were not a reference to you or an encouragement to commit suicide. I think your mistaken conviction that Clarice is Joshua Sutter has caused a lot of confusion on your part. And personally, I had never heard of you prior to your recent comments being brought to my attention by an ONA associate, let alone targeted you or encouraged ill-will toward your person. Nor do I wish you ill-will now.

Regarding your comments on honor, I think you have missed Myatt’s point. Honor applies in every situation, in every human interaction, in every dealing with any other person, anonymous or otherwise, based as it is on the principle of integrity which forms the basis for authentic self-identity:

“[T]he concept, and the question, of honour is perhaps the most constant thing in my life, from teenage years in the Far East learning a Martial Art with its unwritten code of personal conduct, through my NS decades, to my Muslim years, to my ‘numinous way’ and thence to my philosophy of pathei-mathos.”

– David Myatt

It sounds like you’ve had a difficult life; I hope things improve for you in the future. With that said, I have no further comment on this matter.

Nameless Therein
Scothorn Nexion
April 7, 2022

A Response to DG/FL13 on Clarice and Joshua Caleb Sutter

Posted: April 7th, 2022 | Author: | Filed under: Culture, Current Affair, David Myatt, Inner ONA, Junk Journalism, Media Attention, News, O9A, Order of Nine Angles, Phase Three | Tags: , , , , , , , | Comments Off on A Response to DG/FL13 on Clarice and Joshua Caleb Sutter

Dear DG/FL13,

In response to some of the things you have been writing, I will clarify a few things. This will not be an ongoing dialogue but a single address, as this kind of behavior should never warrant serious attention, especially on this website. Unfortunately, some of the false claims you are making do.

Though I will let her speak for herself, I will say on my word of honor and for the benefit of our readers that I am confident Clarice is not Joshua Caleb Sutter. Speaking for myself, I do not have any involvement with Josh and have not had any association with the Tempel ov Blood for many years now. Neither does anyone on this site as far as I know. But despite what you claim may or may not have happened between you two and despite rumors about Josh’s previous activities, what many of us find contemptible is your airing of personal and private grievances on a public forum – grievances concerning private information about someone you once claimed to be your friend. Publicly lashing out at those you perceive to have betrayed you using personal information – whether on your website(s) or in the comments section of a very respected ONA – is inappropriate. It’s disrespectful. And it’s dishonorable behavior. It goes against the Code of Kindred Honour as well as the Code of Personal Honour, both of which are foundational tenants of the ONA in distinguishing someone with the right constitution from someone lacking it. That is, someone with culture, as distinguished by the possession of empathy, reason, pathei-mathos, ethos, and, most importantly, an “instinct for disliking rottenness.” When these are lacking, the conversation ends. When you begin threatening and brow-beating others on top of that, there can be no conversation. And there won’t be. This distinctively uncultured response is no way to lead and is certainly not leading by example.

To address your other claims: Brett Stevens, despite what you have said to the contrary, is an honorable man and respected in the ONA. Clarice, despite my bumpy beginnings with her, is likewise an honorable woman and also respected, as is Chloe. As always, there is much more going on here than meets the eye with many mysteries surrounding the identities of certain individuals – identities known among a closed circle of adepts but which still remain something of a mystery. That you have failed to grasp this and have gone so far astray with your assumptions is revealing. That you have done so in such an unconscionable manner is vulgar and unacceptable. I will not entertain this further, and here the conversation ends. If you wish to escalate this further, that is your prerogative – feel free to “hate” away, as you’ve said; but we are not impressed, will not give it any further attention, and will not be bothered to respond. If, however, you ever wish to attract the audience you desire, it would be wise to take to heart the following words by the man you claim to so admire – words on the nature of his identity, words we would all do well to meditate with respect to this kind of behavior. Let that put an end to it, making explicit what those with common sense and decency have always understood as implicit:

My own rather old-fashioned view is and was that a personal knowing of someone, extending over a period of many months if not a year or more, is the only honourable way to form a reasoned opinion about someone. For honour means the cultivation of traditional gentlemanly and ladylike virtues and one of which virtues is that we strive to treat other human beings in a fair way; ignoring what others have said or written about them; ignoring their past (real or alleged); and giving them the benefit of the doubt unless and until direct personal experience, direct knowledge of them, reveals them to be dishonourable […]

In respect of allegations about involvement with satanism and ‘being Anton Long’ – and in respect of those who manufacture and propagate them – my own experience, my pathei-mathos, manifest in my philosophy of Pathei-Mathos, leads me to two conclusions. My first conclusion is that the research done by some modern authors and even some academics – whose works are published by reputable publishers or quoted by others engaged in academic research – is inadequate and does not meet the taxing criteria of scholarship. Thus these works are unreliable; they have no gravitas, no worth – in terms of learning – for the sagacious.

My second conclusion is that most if not all modern Media that concern themselves with the deeds and lives of individuals – from un-scholarly books and essays, to newspapers, to television news programs and political documentaries, to magazines, to the World Wide Web – are by their very impersonal and mass-media nature unethical. Why? Because they are un-numinous, and encourage and often embody hubris, being as they are the realm of personal opinions, hasty judgement, and misapprehension, and the abode of those for whom ‘a story’ or some personal/political agenda/prejudice or ‘their career’ or some unethical un-numinous abstraction (such as ‘the public interest’) come before honour, empathy, and the reasoned judgement of a personal knowing that has extended over a lengthy period of causal Time and/or been based on an extended period of scholarly research.

A corollary is that those who use such Media, and/or unscholarly books/essays, as sources of allegedly reliable information, as a guide, as a or as the basis for their judgement about and knowledge of someone or some many, are being unfair and uncultured because lacking in the following necessary virtues: (1) a reasoned, balanced, and thus ethical, judgement; (2) the empathy of manifold direct personal contacts; and (3) a scholarly research and/or a personal knowing extending over many years. Virtues which are the genesis of a genuine understanding of, and thence an unbiased knowledge of, another human being; and virtues which rapid, impersonal, mass means of modern communication actively discourage and which virtues are seldom, it seems, cultivated and employed by those involved with and who use and who rely on such modern means for information.

Quite simply it is matter of honour. Of personal knowing. As I mentioned above, the traditional gentlemanly and ladylike virtues and their cultivation are no longer the standard which individuals are expected to aspire to and to uphold. Thus I do not expect the plethora of rumours and allegations about me to suddenly cease, although I admit I do and perhaps naively nurture a vague hope that what I have written here may cause a few individuals to reconsider the veracity of such rumours and allegations.

– David Myatt, “A Matter of Honour,” 2012

Nameless Therein
Scothorn Nexion
April 7, 2022

Update on Fenrir & David Myatt

Posted: April 4th, 2022 | Author: | Filed under: David Myatt, Fenrir, Inner ONA, News, Order of Nine Angles | Tags: , , , , , , , , , | Comments Off on Update on Fenrir & David Myatt

Fen logo

Good evening everyone,

I’ve made a few minor updates to the Lux Lycaonis site. Included among these is an announcement with some news about the status of the upcoming edition of Fenrir. Please see the following link, which also includes some exciting news regarding David Myatt. Stay tuned!

Update on Fenrir & David Myatt

Aeonic aims of the ONA

Posted: March 15th, 2022 | Author: | Filed under: Acausal Theory, Alchemy, David Myatt, Fenrir, Inner ONA, National Socialism, O9A, O9A Nine Angles, Occultism, Order of Nine Angles, Order of the Nine Angles, paganism, Politics | Tags: , , , , , , , , , , , , | Comments Off on Aeonic aims of the ONA

[Reposted here:]

In response to Clarice and in an effort to halt any tensions between us, what follows is an excerpt from a dialogue we had concerning the aims I hope to see realized collectively with respect to the future of the ONA. While many will not agree with what is expressed here, I think it may help clarify some of the motivations behind Fenrir. Additionally, I should note that I consider my personal desires, aims, and “vision” irrelevant to the ONA. Whatever emerges beyond our lifetime must realize itself organically through forces that are out of our control. I realize that it may be possible to influence these in our lifetime; but I sense that we are rarely in control of the actions that catalyze this influence.

[My purpose] is motivated by the … [original aims] of the Old Guard: to enact the conditions for the possibility of long-term and concrete Aeonic change across the world – both as a practical strategy for future generations, as well as those within our lifetime. This purpose is informed by my history in sinister and Satanic magick, my experiences through the Grade Rituals and alchemical transformations of the Seven-Fold Way, the insights I have gained from those experiences, the conversations I have had with some important associates of the ONA, and my desire to see an end to the current narrative of extremism and radical politics, which I think has become self-destructive toward these aims. If we are to take the notion of [the transitory nature of] “causal forms” seriously, which includes that of radical political ideologies like National Socialism, there cannot be a double-standard.

In reviewing some of my recent writings, a friend of mine from a known Italian Nexion remarked that “what is happening suggests that the O9A might be using its own disruptive evolutionary techniques on itself,” which is … [an accurate observation]. My practical aim here is to [aid in restoring] a positive image of the Order of Nine Angles in the public eye, [to help filter out] those who are detrimental to its survival and aims, and to redirect the negative attention it has received in order to create the necessary conditions for transparent Aeonic change.

The other side of this purpose concerns practical techniques that can aid in the devotional practice of sinister magick across a wide spectrum. Aside from my work in esoteric chant … [both myself and contributors on the Fenrir team] hope to introduce techniques that can, in combination with some of the “contemplative” ideas I will introduce, be layered into unique and more powerful systems – all with the aim of Aeonic magick in mind. With respect to Fenrir … [we aim to] create a true dialectic (though I have issues with that term): contemplative, “numinous” scholarship addressing the higher three Septenary spheres (past the Sun), and techniques of practical Sinister magick [introduced by other Adepts in the ONA] to guide those who resonate with the lower three “sinister” spheres. The alchemical unification of these at an internal level in the ONA, collectively and across history to ensure its survival and growth – in this way, the gun is loaded.

All this is well and fine. But Clarice importantly remarked that it is hard to see a “tangible end” to this desire for long-term Aeonic change. In turn, she posed the following question:

So, we ask again, if you could show us a video-recording of the Aeonic change already having changed this inner society of individuals, what scenes and personalities would we see in that “movie”?

From a place of sincerity and honesty, my answer comes from instinct, as instinct has always guided everything I do and say, including my thought. My answer is this: We would see scenes of deep compassion, a mutual desire to uphold the lessons derived from meaningful tragedy, a profound intimacy shared between us from that understanding, and a stillness and silence content with the majesty and beauty of this world. I think more than anything, we would see love, which to me is profoundly heroic. This would not be a society of philosopher kings but of heroes. We would find fathers and mothers, sons and daughters. We would see the value in family and a simple way of living. We would share in the joy of this unique existence and treasure the time we have together. This is my vision of that Aeonic change. If this was a movie, it would be Andrei Tarkovsky’s Andrei Rublev or the Czech masterpiece, Marketa Lazarová. That change is perhaps best summarized in the following vision from Major Briggs to his son Bobby in David Lynch’s Twin Peaks, which applies powerfully to the ONA:

May I share something with you? A vision I had in my sleep last night – as distinguished from a dream which is mere sorting and cataloguing of the day’s events by the subconscious. This was a vision, fresh and clear as a mountain stream – the mind revealing itself to itself. In my vision, I was on the veranda of a vast estate, a palazzo of some fantastic proportion. There seemed to emanate from it a light from within – this gleaming radiant marble. I had known this place. I had in fact been born and raised there. This was my first return, a reunion with the deepest wellsprings of my being. Wandering about, I was happy that the house had been immaculately maintained. There had been added a number of additional rooms, but in a way it blended so seamlessly with the original construction, one would never detect any difference. Returning to the house’s grand foyer, there came a knock at the door. My son was standing there. He was happy and care-free, clearly living a life of deep harmony and joy. We embraced – a warm and loving embrace, nothing withheld. We were in this moment one. My vision ended. I awoke with a tremendous feeling of optimism and confidence in you and your future. That was my vision: it was of you.

As a response to this vision – and to the “vast estate” it refers to – and being first and foremost a musician, I think its application to the ONA can additionally be illustrated through music. Music alone can express what in speech must remain silent. And silence is the creative foundation for all music. The following song, and particularly the lyrics, perhaps better express what I’ve said above (and to be clear, United Bible Studies has no affiliation with the ONA and has spoken out firmly against it). It has had a powerful influence on my thinking over the years, and speaks to the mystery at the heart of the Order of Nine Angles:

When I was born, my father said to me:
The room in which I was born
was not what it seemed

It had a coffee pot,
a cat,
and some shadows

I asked what he meant, and he said:
Do you mean –
The room in which you were born
is not what it seems?
It was built ten long years
after when you were born

I said: what do you mean?
The room where I was born?
I recall his cold eyes
as he revealed this truth to me:

My son, it’s a shameful secret
spoken in the room where you were born,
which was itself born after me,
which I believe makes me unborn –

Though I think this vision may not be attainable – perhaps closer to something like a regulative ideal – the sentiment it expresses may serve to balance the other side of the ONA’s dialogue, directing us toward a future end that cannot possibly be known. My hope is that this is not an end, but merely a beginning.

Nameless Therein
Scothorn Nexion
March 15, 2022
2775 ab urbe condita

Contemplation, Logos, and Faith: The Role of the Vita Contemplativa in the Politics of the Order of Nine Angles

Posted: March 14th, 2022 | Author: | Filed under: Culture, David Myatt, Fenrir, Inner ONA, Islam, News, O9A, O9A Nine Angles, Occultism, Order of Nine Angles, Order of the Nine Angles, paganism, Politics, The Sinister Tradition, The Sinisterly Numinous Tradition | Tags: , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , | Comments Off on Contemplation, Logos, and Faith: The Role of the Vita Contemplativa in the Politics of the Order of Nine Angles

What follows is a draft of an article for inclusion in the upcoming edition of Fenrir on the subject of politics and extremism in the Order of Nine Angles. While the upcoming edition explicitly moves away from politics and extremism, the article attempts to clarify what a “movement away” involves. In unveiling some of the deeper Hellenic influences at the ONA’s roots and examining the way these inform the relation between action and contemplation, it is hoped that the content presented here will impart a new perspective on a very old dialogue, in turn opening new lines of communication and inspiring a few individuals along the way.

The Death of Socrates

– Jacques-Louis David, The Death of Socrates, 1787

Contemplation, Logos, and Faith: The Role of the Vita Contemplativa in the Politics of the Order of Nine Angles

[Posted here:]

The upcoming edition of Fenrir’s movement away from extremism and politics marks a return to the ONA’s roots in esotericism and scholarship – esotericism with respect to the hidden nature of experiences attainable through this tradition, and scholarship with respect to both the Aristotelian role “for contemplation of a larger order as something divine in us” [1] and the ancient Hellenic role of the vita contemplativa[2] or the contemplative life. While the ONA has roots in extremism and politics, it may be helpful to clarify what is meant by Fenrir’s “movement away” from these in relation to the lesser-known Greco-Hellenic influences that form a large part of the ONA’s foundation.

Contemplation played an important role in the ancient Hellenic world. While many historical shifts occurred during that time, one of particular significance was the shift from the vita activa or active life to the vita contemplativa or contemplative life. Hannah Arendt, a notable student of Heidegger,[3] analyzes these in detail in her influential work, The Human Condition. She describes how the three activities of the vita activa – labor, work, and action, respectively – have specific conditions and contexts. Arendt notes that the condition of labor is nature, whose domain has to do with providing the necessities of life. The condition of work is world or worldliness, which contrasts with labor in terms of the human-made things it pertains to and carries a sense of artificiality. (Labor, by contrast, concerns the phenomena of nature.) For Arendt, labor in relation to nature illustrates our relation to other animals, whereas work in relation to worldliness is distinctively human.

Action as the third activity of the vita activa takes on a special significance. Arendt identifies action as the prerogative of the human being, where the condition of action is plurality. For Arendt, “[p]lurality is the condition of human action because we are all the same, that is, human, in such a way that nobody is ever the same as anyone else who ever lived, lives, or will live.”[4] Arendt draws our attention to the fact “that men, not Man, live on the earth and inhabit the world,”[5] where action is “the only activity that goes on directly between men without the intermediary of things or matter.”[6] Action is thus important in several respects: it “has the closest connection with the human condition of natality”[7] insofar as it pertains to the way birth brings with it the potential for what is new; natality in relation to action has some bearing on Arendt’s discussion of mortality; and – most importantly for our purposes – action is political in nature and is connected closely to the domain of the political.[8]

Through a major historical shift that marked “perhaps the most momentous of the spiritual consequences of the discoveries of the modern age,”[9] Arendt notes how action and the political were overtaken by the vita contemplativa, the contemplative life. As the highest and purest type of action, it became the highest rung of human activity, and this lasted for some time. The trial of Socrates in ancient Greece played an important role in this shift,[10] where philosophers began to distance themselves from and distrust the political following the execution of Socrates. On this point, it is important to note that the primacy of contemplation did not equate to the primacy of thought over political action, as Arendt makes a clear distinction between contemplation and thought.[11]

Arendt observes that “the enormous superiority of contemplation over activity of any kind, action not excluded, is not Christian in origin.”[12] Contemplation can be found, for example, “in Plato’s political philosophy … [and in] Aristotle’s … articulation of the different ways of life … [which is] clearly guided by the ideal of contemplation (theōria).”[13] She describes how the philosophers of the ancient Greek world added “freedom and surcease from political activity (skholē)”[14] to the “ancient freedom from the necessities of life and from the compulsion by others,”[15] whereby the “later Christian claim to be free from entanglement in worldly affairs, from all the business of this world, was preceded by and originated in the philosophic apolitia of late antiquity.”[16] Thus, “[w]hat had been demanded only by the few was now considered to be a right of all.”[17] In this, we find a close parallel to what David Myatt, in “Classical Paganism and the Christian Ethos,” refers to as an “ancient paganus spirituality,” or “paganus weltanschauung” present in the Greco-Roman worldview.[18] From Arendt’s analysis, we find a clue and possible answer to Myatt’s question, “Is the fundamental difference between such a paganus spirituality and Christianity (past and present) simply the difference between λόγος (logos) understood as ‘reason’ and λόγος understood as faith and belief and thus as the Word of God?”[19] As we have seen, the difference rests heavily on the shift from the vita activa to the vita contemplativa in the ancient Greek world, where contemplation becomes the highest human activity. Understanding this shift may thus help us better understand the complex relation between the ancient Greeks and Christianity, and thus between logos and faith.

As a more substantive response to Myatt, I will note that Pope Benedict XVI addressed this very question – the relation between logos and faith – in his September 2006 address at the University of Regensburg, entitled “Faith, Reason and the University: Memories and Reflections.”[20] The Pope states that “[t]he encounter between the Biblical message and Greek thought did not happen by chance.”[21] From the vision of Saint Paul, for example, “who saw the roads to Asia barred and in a dream saw a Macedonian man plead with him: ‘Come over to Macedonia and help us!’,”[22] we find a line of interpretation that points to the necessity of a “rapprochement between Biblical faith and Greek inquiry.”[23] Though in the late Middle Ages there is evidence of certain theological trends “which would sunder this synthesis between the Greek spirit and the Christian spirit,”[24] the dialogue between the ancient Greeks and the early Christians – and thus between faith and reason – was more than a conversation: it took place as a kind of communion, one that has had a lasting influence on the modern world.[25] In fact, the “dehellenization” of the Christian worldview did not emerge until the sixteenth century with the “postulates of the Reformation,”[26] where Reformers were responding to a system of scholastic theology that appeared as “an alien system of thought” – one where “faith no longer appeared as a living historical Word but as one element of an overarching philosophical system.”[27] This was in contrast to the principle of sola scriptura, which “sought faith in its pure, primordial form, as originally found in the biblical Word.”[28] Even after the dehellenization of the Reformation, we find the convergence between the ancient Greeks and Christianity carried through the Enlightenment and into the modern world as a powerful impulse. Immanuel Kant, one of the most important thinkers in Western history, “stated that he needed to set thinking aside in order to make room for faith,” where he “anchored faith exclusively in practical reason, denying it access to reality as a whole.”[29]

In response to Myatt’s question then, we find that the complex relation between faith and reason has a similarly complex history with respect to the ancient Greek worldview and Christianity. In that history, the demarcation between logos as reason and logos as faith becomes blurred, which undermines its role in distinguishing the ancient Greek worldview from its Christian counterpart. On this point, Pope Benedict XVI says the following:

[D]espite the bitter conflict with those Hellenistic rulers who sought to accommodate it forcibly to the customs and idolatrous cult of the Greeks, biblical faith, in the Hellenistic period, encountered the best of Greek thought at a deep level, resulting in a mutual enrichment evident especially in the later wisdom literature. Today we know that the Greek translation of the Old Testament produced at Alexandria – the Septuagint – is more than a simple (and in that sense really less than satisfactory) translation of the Hebrew text: it is an independent textual witness and a distinct and important step in the history of revelation, one which brought about this encounter in a way that was decisive for the birth and spread of Christianity. A profound encounter of faith and reason is taking place here, an encounter between genuine enlightenment and religion. From the very heart of Christian faith and, at the same time, the heart of Greek thought now joined to faith, Manuel II [Paleologus] was able to say: Not to act “with logos” is contrary to God’s nature.[30]

Thus, in many respects the ONA is a response to a very old and long-standing dialogue between faith and reason, directed through the ancient Hellenic role of the vita contemplativa as the highest human activity, one that directly informs action. To return to the aforesaid question concerning a “movement away” from the ONA’s roots in extremism and politics with respect to Fenrir, it should be noted that this emphasis on contemplation is not meant to replace the three activities of the vita activa; it is meant to inform them by restoring a direct line of communication between how the transformative and ecstatic experiences of the ONA – such as those catalyzed by the Grade Rituals of the Seven-Fold Way – shape the way we inhabit and interact with the world.[31] With respect to the ONA, contemplation is specifically meant to inform plurality as the condition of action, where plurality and action also inform contemplation. Attempting to exclude one over the other is to misunderstand this relation, which sadly continues to occur both within the ONA and by its opponents. Insofar as action as the condition for plurality is political, so too are the ONA and Fenrir in this respect. However, Fenrir’s “movement away” from politics concerns a movement away from the substitution of action for contemplation, which involves a breakdown of the relation between the vita activa and the vita contemplativa. We find this breakdown in almost every major socio-political outlet in the world, which fail to take this complex historical shift into account – a shift that has made possible various developments in the modern world.

With respect to Fenrir’s movement away from extremism, Pope Benedict XVI’s comments regarding the topic of violent religious conversion ring true here. In a dialogue between “the erudite Byzantine emperor Manuel II Paleologus and an educated Persian on the subject of Christianity and Islam,”[32] the Pope recounts how:

The emperor, after having expressed himself so forcefully, goes on to explain in detail the reasons why spreading the faith through violence is something unreasonable. Violence is incompatible with the nature of God and the nature of the soul. “God,” he says, “is not pleased by blood – and not acting reasonably (σὺν λόγω) is contrary to God’s nature. Faith is born of the soul, not the body. Whoever would lead someone to faith needs the ability to speak well and to reason properly, without violence and threats… To convince a reasonable soul, one does not need a strong arm, or weapons of any kind, or any other means of threatening a person with death…”[33]

In closing, one should recall that Fenrir remains – and will remain for the foreseeable future – a journal of Satanism and the Sinister; and this should, at the very least, give one pause in considering how to interpret what has been said here: that the outer boundaries demarcating the true nature of the Order of Nine Angles are deeply hidden, complex, and discoverable only through years of difficult ordeals, careful navigation, and – most importantly – contemplation informed by plurality and action. The upcoming edition’s underlying themes of alterity, empathy, and practical sinister magick speak to this in a powerful way.

Home! and with them are gone
The hues they gazed on and the tones they heard;
Life’s beauty and life’s melody: — alone
Broods o’er the desolate void, the lifeless word;
Yet rescued from time’s deluge, still they throng
Unseen the Pindus they were wont to cherish:
All, that which gains immortal life in song,
To mortal life must perish!
– Friedrich Schiller, “The Gods of Greece”

Nameless Therein
Scothorn Nexion
Sun in Pisces, March 13, 2022
2775 ab urbe condita


[1] Charles Taylor, A Secular Age (Cambridge: The Belknap Press of Harvard University Press, 2007), 27.

[2] Hannah Arendt identifies the vita contemplativa with the ancient Greek bios theōrētikos. See Hannah Arendt, The Human Condition, 2nd ed. (Chicago: The University of Chicago Press, 1958), 14. Regarding the role of contemplation in the ancient Greek world, Arendt characterizes it as follows: “and the life of the philosopher devoted to inquiry into, and contemplation of, things eternal, whose everlasting beauty can neither be brought about through the producing interference of man nor be changed through his consumption of them.” Arendt, Human Condition, 13.

[3] Hannah Arendt’s history with Heidegger is complex and will not be explored here. See, for example, Antonia Grunenberg, Hannah Arendt and Martin Heidegger: History of Love, trans. Peg Birmingham, Kristina Lebedeva, and Elizabeth von Witzke Birmingham (Bloomington: Indiana University Press, 2017). What is important for our purposes is that in addition to having studied under him directly, Heidegger had a profound influence on Arendt’s thought. Lewis and Sandra Hinchman note, for example, that “[r]eading Arendt’s few comments on Heidegger, one would scarcely imagine what a vast, pervasive influence he had upon her.” They add that “[t]he stamp of Heideggerian thinking is especially noticeable in three elements of Arendt’s work: the status of her elaborate system of distinctions and concepts, her approach to language, and her interpretation of action as self-revelation.” Lewis P. Hinchman and Sandra K. Hinchman, “In Heidegger’s Shadow: Hannah Arendt’s Phenomenological Humanism,” The Review of Politics 46, no. 2 (April 1984): 196.

[4] Arendt, Human Condition, 8.

[5] Ibid., 7.

[6] Ibid.

[7] Ibid., 9.

[8] This is consistent with the fact that the condition of action is plurality, since it is the plurality of human beings that constitutes the domain of the political.

[9] Arendt, Human Condition, 289. The full quote is as follows:

Perhaps the most momentous of the spiritual consequences of the discoveries of the modern age and, at the same time, the only one that could not have been avoided, since it followed closely upon the discovery of the Archimedean point and the concomitant rise of Cartesian doubt, has been the reversal of the hierarchical order between the vita contemplativa and the vita activa.

[10] See Arendt, Human Condition, 12: “The term vita activa is loaded and overloaded with tradition. It is as old as (but not older than) our tradition of political thought. And this tradition, far from comprehending and conceptualizing all the political experiences of Western mankind, grew out of a specific historical constellation: the trial of Socrates and the conflict between the philosopher and the polis.”

[11] Arendt does not address contemplation at length in The Human Condition, as she is interested in the historical shifts that have to do with labor, work, and action. However, regarding the shift from the vita activa to the vita contemplativa, in addition to the difference between contemplation and thought, the following comments may be helpful:

With the disappearance of the ancient city-state—Augustine seems to have been the last to know at least what it once meant to be a citizen—the term vita activa lost its specifically political meaning and denoted all kinds of active engagement in the things of this world. To be sure, it does not follow that work and labor had risen in the hierarchy of human activities and were now equal in dignity with a life devoted to politics. It was, rather, the other way round: action was now also reckoned among the necessities of earthly life, so that contemplation (the bios theōrētikos, translated into the vita contemplativa) was left as the only truly free way of life. (Arendt, The Human Condition, 14)

[12] Arendt, Human Condition, 14.

[13] Ibid.

[14] Ibid.

[15] Ibid.

[16] Ibid., 14-15.

[17] Ibid., 15.

[18] David Myatt, “Introduction,” in “Classical Paganism and the Christian Ethos,” 2nd ed. (self-pub., 2017).

[19] Myatt, “Introduction.”

[20] See Pope Benedict XVI, “Faith, Reason and the University: Memories and Reflections” (speech, Aula Magna of the University of Regensburg, Bavaria, Germany, September 12, 2006). A transcript of the speech can be found at

[21] Pope Benedict XVI, “Faith.” Interestingly, Pope Benedict XVI also addresses faith and reason with respect to the relation between Christianity and Islam. Recalling part of a dialogue carried on “by the erudite Byzantine emperor Manuel II Paleologus and an educated Persian on the subject of Christianity and Islam,” he notes “the truth of both,” adding that:

It was presumably the emperor himself who set down this dialogue, during the siege of Constantinople between 1394 and 1402; and this would explain why his arguments are given in greater detail than those of his Persian interlocutor. The dialogue ranges widely over the structures of faith contained in the Bible and in the Qur’an, and deals especially with the image of God and of man, while necessarily returning repeatedly to the relationship between – as they were called – three “Laws” or “rules of life”: the Old Testament, the New Testament and the Qur’an.

[22] Cf. Acts 16:6-10

[23] Pope Benedict XVI, “Faith.”

[24] Ibid.

[25] With respect to the convergence between the ancient Greek world and Christianity, Pope Benedict XVI observes the following:

This inner rapprochement between Biblical faith and Greek philosophical inquiry was an event of decisive importance, not only from the standpoint of the history of religions, but also from that of world history – it is an event which concerns us even today. Given this convergence, it is not surprising that Christianity, despite its origins and some significant developments in the East, finally took on its historically decisive character in Europe. We can also express this the other way around: this convergence [between the ancient Greek world and Christianity], with the subsequent addition of the Roman heritage, created Europe and remains the foundation of what can rightly be called Europe. (Pope Benedict XVI, “Faith”)

[26] Ibid.

[27] Ibid.

[28] Ibid.

[29] Ibid.

[30] Ibid.

[31] The question of how we interact with others in the world, particularly with respect to the relation between plurality, action, and community, is a theme relevant to my forthcoming article for the upcoming edition of Fenrir, which concerns alterity (our relation to the other).

[32] Pope Benedict XVI, “Faith.” The Pope notes that this dialogue may have occurred in 1391, “in the winter barracks near Ankara.”

[33] Ibid.

Wonder, Alterity, and the Immemorial as Devotional Candor in the ONA

Posted: March 10th, 2022 | Author: | Filed under: Acausal Theory, Alchemy, David Myatt, Fenrir, Inner ONA, O9A, O9A Nine Angles, Occultism, Order of Nine Angles, The Sinister Tradition, The Sinisterly Numinous Tradition | Tags: , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , | Comments Off on Wonder, Alterity, and the Immemorial as Devotional Candor in the ONA


– Jacopo da Pontormo, Visitation, c. 1528-1529

Wonder, Alterity, and the Immemorial as Devotional Candor in the ONA

[Posted here:]

Much like the Order of Nine Angles, the ideas that have shaped the Western tradition are characterized by what Aristotle identified as wonder. This sense of dispositional awe in the face of an incomprehensible mystery – what Rudolf Otto, in one of the most widely read German theological works of the twentieth century,[1] famously characterized as mysterium tremendum et fascinans, “a mystery that inspires dread and fascination simultaneously”[2] ­­– marks an enduring response to the way we inhabit and orient ourselves in the world.

This “solitary and silent ‘residence’ of wonder”[3] finds shelter in a wide history of Western thought. In the Theaetetus, Plato describes wonder (thaumazein) “as the beginning or archê of philosophy.”[4] Aristotle describes this with respect to the way we begin (archontai) by wondering (thaumazein) whether things are as they seem.[5] We find these “beginnings” reiterated powerfully in the Renaissance Platonists, who were “[h]eirs to late ancient and medieval Christianity” and stressed “the epistemological or ontological status of miracles, thus exploring the cognitive side of amazement and the metaphysical side of any sort of spiritual intervention”;[6] in works of the early thirteenth century, such as those of the English nobleman Gervase of Tilbury, who outlined “three categories of wonderful things”;[7] through the exploration of magic in the Middle Ages and early modern period as an “enquiry into the wonderful”;[8] and in many other major Western figures, such as Plotinus, St. Thomas Aquinas, Descartes, Pascal, Thomas Hobbes, John Milton, Malebranche, Spinoza, Hegel, Kierkegaard, Heidegger, and Kant. In fact, it was Kant who famously remarked how two things fill the mind with wonder: the starry sky above and the moral law within.[9]

All of these explorations of wonder share in common an “attitudinal change which occurred in the European history of ideas,” one in which “a radically new way of approaching reality evolved.”[10] In a similar spirit, we are witnessing a radical new way of approaching reality in terms of the ONA’s evolution. In addition to an attitudinal change in the ideas that have shaped the tradition, one can sense a change in the climate that informs the ONA’s praxis. From the flashpoint of the “noise,”[11] gossip, and interpersonal infighting that have occurred for decades at its outskirts, we now find reflected in its collective exoskeleton what has always remained hidden in its esoteric heart: a relationality or plurality that becomes “visible” when this sense of wonder comports one utterly beyond rational comprehension, one that is acknowledged in our fundamental relation to the other. In the ONA, this relation is embodied in transformative action through empathy; and in such a way that it cannot be reduced to the self or comprehension.[12]

Through wonder and in the face of modernity, the ONA attempts to explore “what was lost in the destruction of our capability to be astonished and perplexed.”[13] As Jacques Taminiaux notes, this wonder or thaumazein is enduring,[14] driving the way the ONA’s philosophy informs its praxis and how this carries over into concrete experience. As one embarks on a journey leading to radical transformation with respect to the incomprehensible alterity or otherness of the world, one discovers what David Myatt, in reference to Aristotle’s Nicomachean Ethics, cites as a “wordless-awareness,” which he connects to empathy in the Corpus Hermeticum.[15] Myatt’s point regarding “a mortal apprehension that Being, and certain beings, are not or cannot be subject to, nor explainable, in terms of causality”[16] is analogous to the fact that our fundamental relation to the other through empathy cannot be reduced to comprehension. Rather than comprehended or understood, it is acknowledged or “apprehended” through the practice of simple but difficult primordial experiences leading to transformation. Thus – and this point is sometimes overlooked – in addition to its philosophy, the ONA also requires practice.

As that which directs this wordless-awareness in relation to empathy as a fundamental relation to the other, we find that wonder is not just enduring but what Jean-Luc Nancy calls the immemorial: a kind of excess or overflowing that resists memorialization or being made into a monument. As a vital collective presence spanning a plethora of ancient and modern traditions, the ONA exceeds itself, having neither definitive leadership nor singular authority. In some respects, its enduring wonder “never commemorates”[17] – it is not a monument to the past, nor does it memorialize. And yet, what Nancy says of the immemorial equally applies to the ONA from its past to present day: it is “what is infinitely ancient and thus definitively present.”[18] In its cathartic practice and tragic revelation, the ONA speaks to something timeless and yet concretely present in the world. The mysteries it promises are systematically attainable through practical action. And while they remain intimately hidden and out of reach as an irreducible opacity – something ungraspable, even to the self – they are nevertheless not beyond the world but “present right here.”[19] In the value of what it reveals, in its timeless mystery, and in its solemn yet enduring visitation, the ONA is “what is never to be seen or said, but toward which one does not cease to move – and that is the immemorial.”[20] In much the same way that the immemorial frees itself from memorialization through its own excess, so too does wonder free the ONA from becoming yet another internet relic, one crystalized in history as a blueprint for what could have been, lost to future generations as a curious irrelevance. With the changing seasons and as we look from earth to sky for guidance, I remain optimistic that what Nancy says of the immemorial may serve as a kind of ongoing augury for the future of the ONA: “[that it is] always to come again like the return of a past more ancient than any past, its visitation always reprised in a movement in which the surface itself rises up, billowing and leaping out.”[21] Whether this “billowing and leaping out” will prove to be a hex or a haruspex remains to be seen.

In closing, I would like to note that it is this spirit of wonder that will motivate the upcoming and future editions of Fenrir, the ONA’s journal of Satanism and the Sinister. This article will be published in slightly revised form in the upcoming edition and is meant to serve as an introduction to some of the themes that will be addressed in more detail there – themes such as alterity, empathy, and sinister magick. As editor of the journal, I should also note that I have an important announcement, which will be revealed in the very near future. I would like to conclude with an excerpt from a message I recently wrote to a friend and well-known ONA associate, one that I think will prove timely, relevant, and interesting for our best and brightest:

[…] whether running Fenrir or having a wide influence on the ONA in a public capacity, one cannot let transparent emotions inform the opaque intentions motivating what others say. The ONA is beyond personal affectation or judgment, beyond you and I, beyond even its founders. Over the last decade of involvement with the ONA and the Seven-Fold Way, I have witnessed some of the most painful and transformative experiences of my life shape something radically ineffable, melancholic, cathartic, serene. In that “something,” which is utterly intangible and yet directs everything we do, I found a presence worth dying for; and, more importantly, worth living for – authentically and with integrity. It is my hope that […] you see the value in devotional candor, in submitting to something beyond the self, something absolute and incomprehensible.

Four Witches

– Albrecht Dürer, The Four Witches, 1497

Nameless Therein
Scothorn Nexion
Moon in Gemini, March 9, 2022
2775 ab urbe condita


[1] Todd A. Gooch, The Numinous and Modernity: An Interpretation of Rudolf Otto’s Philosophy of Religion (Berlin: Walter de Gruyter, 2000), 1. The text referred to here is Otto’s Das Heilige: Über das Irrationale in der Idee des Göttlichen und sein Verhältnis zum Rationalen (1917), commonly known by its shortened English title, The Idea of the Holy.

[2] Ibid., 2.

[3] David Bollert, “The Wonder of the Philosopher and the Citizen: Plato, Aristotle, and Heidegger” (PhD diss., Boston College, 2005), 2.

[4] Ibid., 3. The reference to wonder in Plato’s Theaetetus occurs at 155c-d.

[5] Ibid., 93. See Aristotle’s Metaphysics, 983a12-13.

[6] Elisabeth Blum and Paul Richard Blum, “Wonder and Wondering in the Renaissance,” in Philosophy Begins in Wonder: An Introduction to Early Modern Philosophy, Theology and Science, ed. by Michael Funk Deckard and Péter Losonczi (Cambridge: James Clarke & Co, 2011), 1.

[7] Koen Vermeir, “Wonder, Magic, and Natural Philosophy: The Disenchantment Thesis Revisited,” in Philosophy Begins in Wonder, 45. These three categories are characterized by “things we consider unheard of,” sometimes through variations in nature, “at which we marvel”; by things whose cause is unknown and thus “inscrutable to us”; and by “customary experiences” that differ from others.

[8] Ibid., 51. Vermeir here lists two philosophers of this period with respect to the relation between magic and wonder: the Protestant philosopher Heinrich Alsted (1588-1638), who wrote that “magic is the art which is concerned with wondrous effects [apotelesmas], commonly known as incredible”; and the Jesuit scholar Gaspar Schott (1608-1666), who defined magic as “whatever is marvellous and goes beyond the sense and comprehension of the common man.”

[9] Dennis J. Schmidt, “Thank Goodness for the Atmosphere: Reflections on the Starry Sky and the Moral Law,” Research in Phenomenology 50 (2020), 370.

[10] Péter Losonczi and Michael Funk Deckard, “Introduction,” in Philosophy Begins in Wonder, xvii.

[11] Despite a few interesting ideas and an appetite for vital experience, I find Crowley’s writings and way of thinking problematic on a number of grounds. That said, something he wrote in Magick without Tears is relevant here: “You ask me what is, at the present time, the greatest obstacle to human progress. I answer in one word: NOISE.” Aleister Crowley, Magick without Tears, ed. Israel Regardie (St. Paul: Llewellyn Publications, 1973), 125. See chapter 14, “Noise.”

[12] Part of the mystery of this esoteric dynamic lies in the twofold sense in which the relation to the other arises from the ONA’s emphasis on the individual as a means to empathy, and how this acknowledgement actualizes itself at the level of transformative experience (which occurs individually but exceeds the individual).

[13] Losonczi and Deckard, “Introduction,” xxv.

[14] Bollert, “The Wonder of the Philosopher,” 3.

[15] David Myatt, “Chapter Two,” in “Classical Paganism and the Christian Ethos,” 2nd ed. (self-pub., 2017). See the section, “An Appreciation of Acausality” in addition to the subsequent section, “A Mortal Wordless-Awareness.” The reference here is specifically to “the activity of theos … [as] a wordless-awareness.” His reference to empathy in connection to this worldless-awareness pertains to tractate VIII of the Corpus Hermeticum.

[16] Ibid.

[17] Jean-Luc Nancy, “Visitation: Of Christian Painting,” chap. 8 in The Ground of the Image, trans. Jeff Fort (New York: Fordham University Press, 2005), 108.

[18] Ibid., 116.

[19] Ibid., 109. On pp. 108-109 Nancy says: “On this side of or beyond the memorial, that is, beyond or on this side of the self and of what can be subjectivized: the hereafter or the other world (death, in that sense), not outside the world but present right here.”

[20] Ibid., 111.

[21] Ibid., 118.