The Evolving ONA

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

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

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

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

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

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

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

DEVELOPMENTAL EVOLUTION

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

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

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

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

MEMPLEX EVOLUTION

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

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

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

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

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

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

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

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

THE EVOLUTION OF ONA

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

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

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

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

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

THE GIFT OF SATAN

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

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

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

/Chloe


Concessions

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

COMPROMISES & CONCESSIONS

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

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

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

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

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

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

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

A few snap shots from Gawatham’s PDF stash:

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

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

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

 

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

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

/Thank You.

 

 

 

 


Authority Of Individual Judgment

Posted: November 22nd, 2022 | Author: | Filed under: Anarchy, Drecc, Dreccian, Inner ONA, Nihilism, O9A, O9A Nine Angles, Order of Nine Angles, Order of the Nine Angles | Comments Off on Authority Of Individual Judgment

 

.:.The snapshot is taken from the ONA MS “Authority of Individual Judgment.” There are 3 [three] points about that axiom which all ONA associates should understand and remember:

  1. There is no such thing as an “official” or “genuine” ONA. No official interpretation of ONA which is the only correct and acceptable Order of Nine Angles.
  2. You first must be an ONA Adept [able to answer 10 esoteric questions] and be a member of the Inner O9A before you have the proper wisdom and experience [via Pathei-Mathos] to make an interpretation of ONA.
  3. There are no leaders or outer representative of the Order of Nine Angles.

 

That ONA MS Is Here

Was The O9A ‘Outer Representative’ Role A Jape


A Swing Of The Pendulum

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

 

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

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

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

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

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

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

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

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

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

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

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

PENDULUM SWING

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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


Notes On Outer Representative

Posted: November 10th, 2022 | Author: | Filed under: Culture, David Myatt, Drecc, Dreccian, Labyrinthos Mythologicus, O9A, O9A Nine Angles, Order of Nine Angles, Order of the Nine Angles, Politics, Sinister Japes, The Sinister Game, The Sinister Tradition, The Sinisterly Numinous Tradition | Comments Off on Notes On Outer Representative

.:.I will tell you guys the story of how I once became so-called “Outer Representative” of the ONA, and about what happened to that office/post/title.

Seems as though every time I leave ONA, ONA slowly gets sick, becomes disarrayed, people leave, things get chaotic/disorganized/incoherent, and what few people are left in ONA start claiming titles and setting themselves up as the “New Leader.” I’ve left ONA now 3 times. ONA is now publicly dead… again.

Originally, way back in 2006, when I first learned about the ONA, I wanted to be a member of it very badly. Unfortunately at that time, ONA was publicly dead. There were only 2 significant ONA people around back then [circa 2005-2006]: 1) the Old Guard “DarkLogos,” & 2) Kris [Ryan Anschauung] of the Temple of THEM.

You can’t be a member of something which is dead and defunct. And so, my only option I knew of, was to help revive it, so it can come back to life, that way I can be a member of it. Me [and my WSA friends] ended up joining forces with DarkLogos and Kris/Ryan, and so the three of us, along with another Associate nymmed “Saturnyan352” worked together behind the scenes to resurrect the ONA from the dead.

During that era of ONA’s “dark ages” [circa 2005], ONA had died due in many parts to the Outer Representative Michael Ford leaving ONA to start his own thing. As with dead things, you have vultures encircling the carcass. And so, during those dark ages, a vulture named Grand Magister Blackwood [Tom Raspotnik] ran around the internet claiming that somebody in New York had made him the Grand Master of ONA. Me and DarkLogos spent a lot of time having fun with Blackwood, getting rid of him. Those were fun times. Blackwood’s claims were fraudulent, because there are only a number of legit ways that he could have been made the leader of ONA: 1) Michael Ford gave him the leadership, 2) Anton Long gave him the leadership, or 3) One of the Old Guards gave him the leadership. None of those three were the case.

By the year 2008-2009, I had my own WordPress blog. At my blog, I began to write “ONA” stuff. Except, most of what I spent my time writing about was Buddhism. Why? Well because I honestly had not fucking clew/clue what exactly the ONA was besides that it was a cool denomination of Satanism. And so, not knowing what ONA exactly was, I was not able to write anything actually ONA. And so, I wrote about Theravada Buddhism.

Around the year 2010ish, the Old Guard SinisterMoon [my liaison to Anton Long] told me that she and the other Old Guards were leaving the internet. SinisterMoon says to me: “You have everything under control. You don’t need us anymore. You can be outer rep if you want.”

At that time, I had no idea what outer rep was, because I simply had not yet read most of the ONA MSS to see that post or title used by anybody. I accepted the nonchalant offer anyways.

But I told SinisterMoon, that I can’t just tell people in my blogs and on the internet that I am the new outer rep, because it would look fake and people would accuse me of making false claims. I told SinisterMoon that I need the Old Guards to somehow make it known that I am the outer rep, in order to authenticate things. SinisterMoon and the Old Guards disappeared for a while and returned with two of their own ways to help me. Their first way was to delete the contents of nineangles.info, which at that time was the only ONA site run by the Old Guards, and in place of the old ONA content they had placed a link to my blog, and had redirected traffic from ninangles.info to my blog:

source: https://web.archive.org/web/20120128193049/http://www.nineangles.info:80/

 

The second way the Old Guards helped me out was to get David Myatt’s own historiographer Julie Wright to actually say a few things in a biography of David Myatt she had written on her now defunct site. I had downloaded that essay and uploaded it to archive dot org for record keeping. The essay, called “A Short Biography of David Myatt,” says this on page 16:

source: https://archive.org/details/AShortBiographyOfDavidMyatt/page/n15/mode/1up?view=theater

 

At this same time, Dr. Monette was interviewing a few of us in ONA as he was writing a university text book which had a chapter in it about ONA. I asked Dr. Monette for help also. I told him my predicament, that I was offered the post/title of outer rep, but that I can’t myself make any such claims to such titles. I need people of name and reputation to inform people. Dr. Monette helped by writing a whole section about me as outer rep in his ONA chapter [which never made it into the actual published book], which can be found here: https://archive.org/details/ONA-ChapterFive

And so, I have never made any claims that I was the “leader” or outer representative of ONA. The objective fact was that: 1) An Old Guard nymmed SinisterMoon offered me said post/title, which I accepted, 2) David Myatt’s historiographer made the claim in her biography of David Myatt that I [the young Asian woman of Khmer heritage in question] led the ONA, & 3) A reputable professor of a university reiterated such.

I accepted the offer. Note my words. I use my wording very carefully. Nobody ever officially made me outer rep. Anton Long never chose me to be outer rep. It was simply offered to me by an Old Guard in a very nonassertive and nonchalant way. As if she said to me: “So yeah… since we’re leaving and all… I guess you can be outer rep… but only if you want! You don’t have to be outer rep, but if you want you can.” If anybody – regarding my former post/title offered to me – was making claims, or even false claims, they would be: The Old Guards, David Myatt’s biographer Julie Wright, and Dr. Monette.

Eventually, before I left ONA back then [I wrote about this leaving in Nexion Zine 1.0], I wrote my Resignation Paper and turned it into the Old Guards. When you are a subordinate of a superior in a proper and professional setting, and you desire to quit or leave your job or post, it’s protocol to turn in a resignation paper which must be accepted [your resignation must be accepted by your superior]. In my resignation paper I specifically vacated the post of outer rep and I specifically RETURNED that post and title back to the Old Guard who offered it to me: SinisterMoon.

And so, like a football or a Trophy, when I returned that ball [the title of outer rep] back to SinisterMoon, that ball was in her possession and in possession of the Old Guards. Unless those same Old Guards gave or offered that ball/title to you, or unless Anton Long gave or offered that ball/title to you back then: you are making fraudulent claims of an office or title that does not legit belong to you.

So I left ONA, and a year later I returned to the online world and checked up on ONA, to see how it was doing. It was sick, once again dying, all of the people I once knew in ONA were gone, all of my allies like Beast Xeno, Dan Dread, etc were gone. And there were vultures circling ONA’s sickly body.

Upon my return that era [2013-2014], I reestablished contact with the Old Guard DarkLogos to inform him that I have returned to ONA. I wanted to help nurse ONA back to health. And so, my first conversation with DarkLogos was roughly: “Have you read Dr. Monette’s book yet? He’s published it.” DarkLogos says to me: “I’ve ordered it, but it hasn’t come yet. What do you think of it?” I said back to DarkLogos: “Dr. Monette, in his chapter on ONA, claims that some person named Jall is outer rep? Who is this Jall? I don’t know this person. Did you guys make Jall outer rep? Cuz if you did, then I’m cool with it and will support your choice. But if you didn’t make Jall outer rep, then we have a problem.”

The problem is the “Blackwood Problem:” people playing power games, usurping titles, and trying to make themselves leader of ONA. The Old Guards and I worked things out with Anton Long to have him retire and stop writing and to get rid of the old office of “grandmaster” of ONA because of this problem. DarkLogos stated that neither he nor the other Old Guards made this Jall person outer rep. DarkLogos said that he’d have a word with Dr. Monette about the said claim. I complained, saying to DarkLogos: “That post and title needs to go. They keep finding ways to play their power whore games. If the office of outer rep remains in ONA, ONA will always be mired in power struggles like the old days.” DarkLogos agreed, and disappeared for a few days. Days later Anton Long and the Old Guards everywhere online removed/dissolved the post and title of Outer representative saying that such post/title was a jape or test. It was a real office and title: David Myatt also created Reichsfolk National-Socialism, and Reichsfolk does have a post/office/title of “Outer Representative.” Richard Stirling [who has written quite a few ONA stuff] is the Outer Representative of Reichsfolk. Same David Myatt: same pattern of implementing an office/title of “Outer Representative.”

I’m slightly different from most ONA people: I’m not a product of ONA Mythos. I’m not going to tell stories about how such offices were clever japes and tests. I am an honest person and I keep shit real: There once did exist an office of Grandmaster and an office of Outer Representative, but since ONA has evolved to be an open source Subculture and a decentralized leaderless movement, those two offices and titles have been dissolved by Anton Long since the 2011-2014 era of ONA and are defunct. Anybody who has been in ONA for over a decade knows this. Which beings us to the real issue:

SUBCULTURE

A subculture is a little small culture. For example, the Punk scene [people who listen to punk music]. If you are a punker, a punk rocker, you belong to that punk music subculture, and you dress a certain way, listen to a certain style of music, speak with punk subcultural jargon, but: there is no such thing as a leader or representative of punk rock subculture.

Likewise with the surfing and skateboarding and hip hop subculture: there simply is no such thing as a leader, grandmaster, potentate, inner circle, outer representative of any of those subcultures.

But in cultures and subculture there are 1) Adepts & 2) Influencers. Adepts are like computer jocks who can program computers and build their own computer from scratch. Influencers – such as influencers from TikTok and social media may not be adepts at shit regarding their subculture [as an American, I doubt the TikTok Influencer Bella Poarch is an adept American where she can recite the US constitution from memory, name all the capitals of all 50 states, name you all the grandchildren that George Washington had, and shit] but due to their looks, or social skills, or charisma, or whatever: they wield a large influence upon their peers.

As a subculture and leaderless movement, it simple makes no logical sense for ONA to have leaders and inner or outer representatives. But yes: ONA subculture has its Adepts and Influencers.

And that is the bedrock or fundamental issue of the Blackwood Problem: people in ONA who claim to be leader of ONA or claim to be Outer Representative of ONA are fundamentally wanting Influence.

MARKETING

If it is influence that you are seeking, then making yourself the leader or outer rep is not good marketing. Why so? Well, it’s as if you came to ONA and you said to ONA people: “I understand that you are a self-described leaderless movement and subculture, and that’s all great, but I will be your leader anyways because I have all of these great ideas that I want you guys to adopt… and on top of that, not only do I want to be your leader and make you adopt my ideas, but there are a few things I don’t like about ONA and boy do I have wonderful ideas to make ONA better for you guys!”

In a market/audience which feels and understands itself to be leaderless and a subculture: how do you sell yourself and ideas to such people by going against the grain of their subculture and claiming leadership titles?

I watched a whole lot of Hitler and Third Reich documentaries. There was a time when Hitler was asked what Charisma was. Charisma is the fundamental factor/ingredient [there are a few other factors] of influence in any culture, subculture, religion, cult, organization, political party, and social setting. Hitler answers: “Charisma is a special relationship between me and the German folk.” What Hitler was saying is that Charisma is the bond and relationship between you and your audience/market. It’s one of the reasons why Hitler publicly tried hard to appear as if he was single and not in a relationship with a woman. The relationship is Hitler + German people. The same public presentation and technique can be seen in popular Influencers like Bella Poarch and Amouranth, who both kept their marriages a total secret from their audience/market, until their recent respective divorces.

Which means that if you do not know your audience/market: you will fail in selling yourself and your ideas [fail at inspiring and influencing] to that audience/market. Which defeats your premise in the first place doesn’t it? You want influence on or in ONA, but you don’t know your audience/market. The ONA market/audience is a leaderless subculture: people who don’t need a special and sanctioned person to tell them how to be a Satanist, a Pagan, or an Occultist. But yet you insist on being a leader or an Outer representative.

I have been around online Satanism since 2003 on MySpace, and I’ve been around ONA since 2006: I have seen Satanists, many of whom were very intelligent, come to Satanism or ONA claiming titles – reverend, grotto master, high priest, blah blah blah – and 100% of the time those same people huff and puff for a good year or two and fall off the face of the earth failing to have any influence on Satanism or ONA because they didn’t know or have an audience. 100% of the time.

And so, in closing: I can’t police ONA subculture and I can’t make people stop claiming to be leader or outer representative of ONA. People – other human beings – are free agents with free will and most often, with egos [hence the grand claims] – but I can try to reason with some of you who are in ONA who are intelligent and who seek influence: if it is influence that you seek in ONA, claiming titles is counter productive and will cause you to fail in time, 100% guaranteed.

What I can also do is to give ONA people a second perspective, point of view, from those that make such claims of title and leadership: ONA is 1) Leaderless, it is a subculture, you don’t need nobody to read a few ONA MSS and be a Satanist or Pagan or ONA Associate, 2) ONA has always, from its birth, been an individual process of just you yourself going thru the Seven-Fold Way on your own time and terms; and so as an individual process, having a leader or outer representative is stupid and irrelevant, 3) The only real and genuine Leader of ONA is Anton Long simply because Anton Long created/codified the Order of Nine Angles, it belongs to him, it is his; & 4) ONA or the Order of Nine Angles is a name of the ONA Corpus, which is circa 5000 pages of stuff written by the only genuine Leader of ONA [who gave up his title and office of leadership in 2011]; and so, as such, 5000 pages of writing has no leader or outer representative. People will always make claims, you as ONA people just need to have the simple understanding of what a subculture is and the understanding of what ONA is [how it was put together by Anton Long].

I find it very disappointing that ONA people can say, act, and pretend that they look up to Anton Long / David Myatt, that they respect him, that they study his writings and even see such writings as scripture but: the same ONA people don’t seem to have the honor and capacity to simply emulate Anton Long. Anton Long gave up his leadership role and titles way back in 2011, and never since then, has he ever made any claims to be its leader or representative. In fact, even before 2011, in the Letters of Steven Brown, Anton Long has made it known that even he is not the leader of ONA. But yet – but yet – there are ONA folks who have and still do insist that they are leaders or titled/entitled representatives of ONA. It’s like those Christians who bible thump and quote scripture… but who lack the spiritual capacity to emulate Jesus and be Christ Like. Actions speak louder than words, as they say. By their fruit… this outer representative thing is a test like the Old Guards said isn’t it? A test of actual character and ulterior motive.

 

 

 

 

 

 

 


A brief report on the occult use for Henbane by Stum A.W.

Posted: March 25th, 2022 | Author: | Filed under: Alchemy, Culture, Drecc, Dreccian, Guest Essays, Iteration Three, O9A, O9A Nine Angles, Occultism, Order of Nine Angles, Order of the Nine Angles, paganism, Reports | Tags: , , , , , , , , | Comments Off on A brief report on the occult use for Henbane by Stum A.W.

 

The intention of this experience was to investigate the uses for Henbane and potentially other
tropane alkaloid containing plants in an insightful setting. I’m most interested in this being used in a
ritual or meditative setting, as it has reportedly been in the past particularly by the oracle seers at
Delphi. I’ve chosen to experience it myself as almost all reports online are from people trying to
obtain a recreational high. Before embarking on this experiment, and after reading those experience
reports mentioned, I fully understood the danger of using such plants before proceeding. Many
reports wildly differ in intensity. Usually experiences reported either are of mild and nearly non
existent effects, all the way to intense and complete psychotic breakdowns, of which I doubt the
veracity of the later. The Henbane I used was obtained from a local farm and is a mixture of ground
leaves, chopped stems, and some seeds all sun dried. There are some, but very few flowers present.

Initial attempts

For the first experience I had, I scooped out two lumped teaspoons into my teapot, and left it soak
for four minutes, noticing a deep brown colour which I looked strong for a herbal tea. Also, the
smell was quite off putting, not quite rotten but similar to compost. I sat down with my tea and
slowly sipped on it. At first I thought thought it was still too hot, but as it began cooling down I
realised that the tea itself had an unpleasant mouthfeel, as if my mouth was drying out and lightly
burning. Half way through my second cup my lips were noticeably dry. I also felt a slight pain in
my stomach, I’m not sure if it’s from the tea or hunger so I decided to walk to a supermarket for
some food. The night felt quiet and I heard every little noise. It had an eerie atmosphere and I felt as
if everyone was staring at me. When I got home I made another pot of tea, using three instead of
two teaspoons and also allowed it to steep for ten minutes instead of four. I assumed this should
have been much stronger and hopefully allow me to feel the psychoactive effects clearer. From this
I felt a little dizzy and sleepy, but other than that, no discernible psychoactive effects. Shortly after
consuming my final cup I went to bed. At this time I noticed that time seemed to have accelerated. I
hadn’t been doing much other than a bit of reading but it seems as if time had flown by. I wasn’t
able to sleep much and constantly woke up during the night, finding myself thrashing around. When
I woke up in the morning I had to urinate frequently. My vision was extremely blurred at short
distances, it was difficult to read anything, look at my phone, or even see my hands from up close.
The blurriness was quite severe and I was worried that I had caused some kind of permanent
damage, but by about midday my vision had entirely returned to normal.

My second experience with a tea occurred a week later, making it stronger and smaller. Instead of
using a teapot, I used a french press with four tablespoons of the same material. I left them to steep
for fifteen minutes before pressing and pouring. Visual blurring began before sleep, not so bad as to
not be able to read, but noticeably difficult to focus on a single object. Other than that, effects were
similar to previous. As I lay in bed I experienced my first visual distortions, black shadows creeping
in the corner of my room, in the corner of my eye. They only lasted seconds and there was no
confusion to them being distortions… I had no illusions of them being anything more than
hallucinations. As I turned my light off, my room still being lit by the moonlight outside, one of
these shadows pierced from the corner of my room right in front of my face, as a blunt spike still
attached to the wall reaching out to grasp me. I was momentarily frightened by this but felt more
annoyed by the disturbance than anything. That is another comment I can make… my mood is more
erratic than normal while under its influence. Mostly I’ll be more confused and wandering around
trying to find something to do, or frustrated at some small annoyance. Never have these emotions
been positive. As I awoke the next morning, I noticed that the visual blurring had returned, the exact
same as the first experience. Another visual distortion I noticed was dark waves forming on my
walls, and the texture flowing like dark water down a stream. These were not intense and I would
not notice them if I didn’t focus directly at the wall. I felt slightly more ill than previously, sort of a
mild hangover.

A different method

A few weeks after the attempts with tea, I tried smoking Henbane instead. I was less comfortable
starting at a higher dosage, so I begun by rolling at a quarter of a teaspoon of the plant with a pinch
of tobacco into a small, thin, joint with no filter. The buzz felt lighter and more floaty than the usual
nicotine head spin. Onset of this feeling was more delayed than normal, and I was slightly more
relaxed after finishing. Within half an hour there were no residual lightheaded sensations and I took
a nap. Later I rolled a larger joint, using a full size paper. The Henbane smoked well, was smooth,
and remained lit, however the mouthfeel was awful, I can only describe as what I’d imagine eating
mould covered chalk would feel like. This time I noticed the same cognitive effects as the larger
dose of tea with different physical effects. As what is turning out to be typical, I again experienced
distortion of causal time. Mostly, I’d say this is compression and a speeding up of time, but
occasionally it’ll feel like everything moves in a slow motion briefly. There is also this strange eerie
feeling that persists. It’s a similar uncomfortable and awkward feeling as walking into a room, only
for everyone to suddenly become quiet. Physically, I felt sedated and my face was numb, mostly
around my eyes. I also felt sleepy and took a nap shortly after. When I woke up my lips and mouth
were dry as usual, but my eyes were also dry this time. All these effects however were mild.
Perhaps it would require a water pipe or similar set up to smoke larger amounts of material to
achieve a higher dose. I feel like smoking it in joints is too time consuming and too difficult for
what it’s worth, as it burns much slower than tobacco. Despite these difficulties, the negative
physical feelings during smoking were not really present, and being more cognitive and less
physical, it may be worth pursuing.

The Gate is open

About three weeks had passed since my last experience. I boiled approximately 5 to 6 tablespoons
of the same material as previous for half an hour in a small pot. This boiling over an extended
period of time, in hindsight, appears to be the best way to extract the Henbane essence and
psychoactive alkaloids. I believe now that simply soaking the leaves in hot water as with tea or
coffee is simply insufficient. As can be guessed already, this experience turned out to be much
stronger and I really should have been more careful. The brew foamed up quickly in the pot but
dissipated with stirring. I kept it on a slow rolling boil, watching and stirring. I had to top up the
water once due to evaporation. After half an hour of boiling, I poured the mixture into a french press
before pressing and filtering out the plant material. I allowed it to cool to a lukewarm temperature. I
brought the pot and mug into the room I use for meditation, preparing my altar and mentally
preparing myself while the brew cooled. When I felt ready, I drank quickly. The resultant colour of
the brew was as black as tar, but the smell was not any worse. The taste was much stronger, and it
felt like less of a tea and more of a strong drink. After a minute of allowing it to settle and my throat
to relax, I chanted the Agios Vindex, sat down and begun meditation.

The onset of effects was much shorter than previously. Within about fifteen minutes my face and
eyes were numb and I was feeling drowsy. I tried standing up but my head was so dizzy I couldn’t
balance myself, falling over and crashing on the ground. I believe I was in this position most of the
experience. Other physical effects were typical dry mouth but also my hands and feet became
blotchy and red as if they’d been rubbed raw. On top of these symptoms, my heartbeat began
accelerating to an uncomfortable level, which I hadn’t experienced in previous uses. My vision
began deteriorating rapidly, at first the corners of my vision became darker, which slowly
constricted what I could see until I could only clearly see what I was looking at directly in front of
me. Everything I could see had an upward melting motion in texture, like black seaweed waving
with the tide. Objects began moving from their places, for example my quartz crystal and black
candle appeared to continually creep towards each other but never collided. I also saw bugs moving
quickly over the walls, ceiling, and corners, which seems to be a typical hallucination produced by deliriants based on other people’s testimonies. Occasionally I’d feel the bugs touch me softly which would cause me to instinctively jerk away.

As time went on my ability to move and control my own body became worse and worse, while
getting more and more drowsy. My right leg would frequently spasm uncontrollably and it was
difficult to co-ordinate my arms and legs. Slowly sleep started to come upon me, not from tiredness
but from the analgesic numbness vibrating through my body from my face downward. As I begun to
pass out, I could feel the thumping of footsteps, without any sound. Instead of drifting off into
darkness only to wake up later, I was almost immediately awake with only nausia. Contrary to
reports about deliriant hallucinations being seemlessly woven into reality, almost the whole trip I
knew I was intoxicated. I found myself in my bedroom with a clear head. Looking out my bedroom
window, the sky was lit up a violent orange and no natural clouds had formed, it was entirely filled
with the smoke of a fire. Abruptly I woke up, still laying on the floor in front of my altar. I tried to
crawl over into a more comfortable position but began drifting off again. The cycle of
hallucinogenic sleep and suddenly waking up continued throughout the rest of the experience. Most
of these dreams were completely arbitrary and chaotic in nature, and I won’t recall all of them as
there is very little use to try explain them in words. Some were extremely simple, for example
seeing an albino rabbit in a muddy field. Some were a complex geometry of shapes and textures, all
quite dark and unaesthetic in contrast to the visual geometry of classic psychedelics. However
between these arbitrary dreams, I also experienced dreams where I saw some of my late family and
friends, which was less common but more impressionable and I remember vividly. These felt less
chaotic, and while I didn’t have a chance to communicate with the individuals, it felt as if there was
more purpose for these encounters. They manifested themselves as nothing more than the deceased
standing next to me in a normal, mundane scenario; outside a coffee shop by the road or in a
previous house I lived in. I haven’t been able to fully comprehend why I saw them specifically or
what it means, and I haven’t been able to process my emotions around these visions. Perhaps there
is no meaning and I’m not meant to feel emotions from these vision.

I woke up again for the last time, still laying on the floor but on the other side of the room. My
vision was no longer dark and fringed, but severely blurry and left me without the ability to focus
on anything. The same waving texture appeared on walls, but more intense than before, and dark
shadow bugs still shot around my room, although they presented themselves as tiny blurred specs. I
managed to stand and slowly shuffle to my bathroom where I was able to drink some water and
soothe my parched throat. Looking in the mirror was extremely eerie and made my feel
uncomfortable; there was a delay between my movement and my reflection moving. My pupils
were dilated to the point where there was nearly no blue iris visible. As described before, my hands
and feet were dark red in colour, and the rest of my skin was flushed red. There is not much else to
note about this final experience, the remaining time was spent recovering. I managed to eat a small
slice of bread and fell asleep fine during that night. The next morning I still had the classic side
effects of dry throat, nausea, and dizziness. However recovery was much shorter than I expected
and occurred roughly within the same time span as previous smaller doses.

In hindsight

Many of the effects that I read about during my prior research did present during my own
experiences, but with different levels of intensity and manifesting in ways I did not expect. I am
glad I was able to experience real hallucinations and understand Henbane more intimately. Since
that last experience however I haven’t dared to use it again, and I’m not even sure if I ever will.
There is definitely some insight that can be reached through it, definitely some nexion between the
causal and acausal… perhaps I’m just too inexperienced to handle and process it’s energy to such an
extent. I’ve been treating the visions I received in the same way as tarot cards, i.e. something to
meditate on and internalise, and have already begun thinking of ways it could be implemented in a
more rigorous ritual, such as nightly meditation leading up to use (in a way similar to the dark pathworkings) or smoking a small amount and meditating on previous hallucinations. I think this is
the best way to approach it because while intoxicated, there is very little ability to think clearly. I
could in particular see the use now for low doses as a meditative aid. The effects such as mood
alteration and time distortion have helped me understand and internally conceptualise the acausal
realm in a deeper way than study could. In terms of the experience being “dark, madenning,
hellscapes”, I think this only is reported due to the confusion that is produced; with strong mental
preparation it should be possible to manage it. That being said, it will definitely be uncomfortable,
disturbing, and frightening. From a materialistic viewpoint, Henbane is unlike any other
psychedelic drug… it’s simply a poison. To anybody wishing to take upon themselves and
experience the gateway it provides, I can only tell you to prepare for a raw and unpredictable reality
that this herb unveils.

Stum A.W.
21th March, 2022


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: https://luxlycaonis.com/index.php/2022/03/18/aeonic-aims/]

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 –
Unborn
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


Vita activa

Posted: March 15th, 2022 | Author: | Filed under: Culture, Fenrir, National Socialism, News, O9A, O9A Nine Angles, Order of Nine Angles, Order of the Nine Angles, Politics, The Sinister Tradition, The Sinisterly Numinous Tradition | Tags: , , , , , , , , , , , , , , , , , , , , , , , | Comments Off on Vita activa

[Updated repost with some additional commentary can be found here: https://luxlycaonis.com/index.php/2022/03/18/vita-activa/]

Most amusing, Clarice. But let me be clear:

From your reaction and from my writing, many reading the last few posts here may think that I’m some studious, academic bookworm lost in a world of theoretical reflection and abstraction with no grounding in vital experience or action: a “pathetic husk pouring over the dusty tomes of vacuous minds intent on finding solace for their inadequacy-in-the-world,” bound, as you put it, to “the emasculating chains of vain scholarship” in opposition to “putting boots on the ground to carry out definitive action.”

In response, I will say this: those who know me personally – including some of the most powerful Nexions in this tradition – know that my background is steeped in a solemn history of profound sinister/Satanic activity. What I write is not meant to be theoretical. And it is from my history of violent and transformative action that I can even approach the contemplative. My journey along the Seven-Fold Way was prefaced by extreme experiences: I know what it’s like to fight for my life, to be beaten and broken, to approach physical death on more than one occasion; of losing everyone and everything and having to rebuild from a bottom that no longer exists. I know what it’s like to lose my mind, to find my best friend dead in a bathtub after committing suicide, to find myself in the emergency room on multiple occasions, to know and love a woman and then to see her die … My boots aren’t just on the ground: they’re on the earth.

The best among us know what it’s like to be wounded. One cannot approach the ONA or the Seven-Fold Way, let alone expect to succeed, without having had such experiences break down the resistance structures that prevent us from maintaining composure in the face of great adversity. It is precisely from this wounding, from having been the recipient of its necessary violence, that I object to propagating it, whether in language or in deed.

You have misunderstood what was written in my last post: action is not meant to be a substitution for contemplation, but neither is contemplation meant to be a substitution for action. The two must inform each other.

What I wrote was not meant to target any specific person or Nexion. I have engaged in brief dialogue with your parent Nexion, The Black Order, for example – and while I disagree with much of what is written in their literature on some of the grounds explicated in my previous post, I think it is nevertheless important to engage in serious dialogue with them and their ideas for just this reason.

Your response, which I found vulgar and distasteful, seems to indicate just the contrary. And it’s “vita activa,” not “via activa.”

But my brain grew more and more perplexed. At last I jumped out of bed to find the water tap. I wasn’t thirsty, but my head was feverish and I felt instinctively a need for water. When I had had my drink, I went back to bed again and decided that I was going to sleep, by hook or by crook. I closed my eyes and forced myself to be quiet. I lay for several minutes without moving a muscle, began to sweat and felt the blood pulse violently through my veins. Wasn’t it just too funny, though, that he should look for money in the cornet! And he coughed, just once. Is he still walking around down there? Sitting on my bench? … The blue mother-of-pearl … the ships …

– Knut Hamsun, Hunger

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: https://luxlycaonis.com/index.php/2022/03/18/contemplation-logos-faith-o9a/]

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
 

NOTES

[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 www.vatican.va.

[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

Visitation

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

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

[Posted here: https://luxlycaonis.com/index.php/2022/03/18/wonder-alterity-and-the-immemorial-as-devotional-candor-in-the-ona/]

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

NOTES

[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.