Turnskin & Samhain: Announcing the New Fenrir Team

Posted: October 31st, 2022 | Author: | Filed under: Culture, Current Affair, Fenrir, Heretical Texts, News, O9A, Occultism, Order of Nine Angles, paganism, Satanic Heresy, The Sinister Tradition | Tags: , , , , , , , , , , , , , , , , , , , , , , , , | Comments Off on Turnskin & Samhain: Announcing the New Fenrir Team

The Feast of Samhain

Announcing the New Fenrir Team

By Nameless Therein

Reposted from Lux Lycaonis

NT Halloween 22

– Nameless Therein, Halloween 2022

I am your disciple
And therefore my own
Your weapon I will be
With the demons that possess me
We’ll ride the seven sins of death
That takes me to katharsis

The sign of your horns
Is my dearest vision
They impale all holy and weak

You watch me face the mirror
And see desecration
With my art I am the fist
In the face of god

On this night of nights, in lurking darkness, pestilential twilight, in melancholic reverie and sunset and fire … one wonders: why is fire so sacred to night? It beckons as a feeling throughout the blood. We sense it all around. The earth peels away its distillated skin, the yawning moon prepares its ascent, and a glowing horror rises between the thinning veil of this world of worlds.

Tonight is Halloween, a night of ghoulish gimmicks, ecstasis and elation, tricks and treats. But beneath the veneer of its Christian etymology – a popular derivative of All Hallow Even or the eve of All Saints’ Day, which was a time assigned to the Christian calendar for “honoring the saints and the newly departed”[1] – this day is believed to have pagan roots that were not eliminated by its later Christianization.[2] Some folklorists have traced its roots to the Roman feast of Pomona or the festival of the dead called Parentalia.[3] More commonly, it is connected to the Celtic festival of Samhain or Samuin (pronounced “sow-an” or “sow-in”), which means “summer’s end.”[4] Nicholas Rogers notes that the heroine of the tenth-century Gaelic text Tochmarc Entire refers to Samhain “as the first of the four quarter days in the medieval Irish calendar, ‘when the summer goes to its rest.’”[5] J. A. MacCulloch notes that Samhain was ultimately “an old pastoral and agricultural festival,”[6] one which “in time came to be looked upon as affording assistance to the powers of growth in their conflict with the powers of blight.”[7] Rogers goes on to describe the feast of Samhain as an:

[O]ccasion of stock-taking and ingathering, of reorganizing communities for the winter months, including the preparation of quarters for itinerant warriors and shamans. It was also a period of supernatural intensity, when the forces of darkness and decay were said to be abroad, spilling out from the sidh, the ancient mounds or barrows of the countryside. To ward off these spirits, the Irish built huge, symbolically regenerative bonfires and invoked the help of the gods through animal and perhaps even human sacrifice.[8]

Not everyone agrees on what went on at the feast of Samhain, but many acknowledge its “elemental primitivism” and its “enduring legacy to the character of Halloween,” most notably in terms of “its omens, propitiations, and links to the otherworld.”[9] But by whatever name we choose to call it – Samhain, November Eve, Witches’ Night, All Hallows’ Eve, or the like[10]– Halloween seems to have its most abiding roots “in the terrors of the primitive mind,” terrors which “made no distinction between the waning of the sun and the potential extinction of the self.”[11] The “ancient rituals of sacrifice and supplication” employed during this sacred period were done “to guarantee a good harvest and, by extension, continued earthly existence.”[12]

In many ways, my leadership of the Fenrir journal and de facto role as Outer Representative of the Order of Nine Angles has been motivated by similar ancient rituals of sacrifice and supplication, and for much the same reason: to guarantee a good harvest and this tradition’s continued earthly existence. But in lock-step with the capricious moods of autumn as winter bares its lupine teeth, so too is it time for Fenrir to change.

I have long since expressed my intention to remove Fenrir from its dolorous and baleful roots in National Socialism, extremism, and violence in favor of a return to scholarship, esotericism, Sinister magick, and genuine Satanism. In turn – and as with all magick borne from the majesty of death as a radical outgrowth of organic change – I have found good people: people who through tremendous insight, a lifetime of trial and tribulation, and an unshakable conviction in the necessity of what is right as the voice of irrevocable action have gathered to see this extraordinary time in the history of the ONA flourish rather than withdraw, survive rather than secede, triumph rather than fall forever into the forgotten tombs of vanquished history. No, though God indeed does not deign to reason with man, let Satan draw him out! We, who are bound by sacred oath, by blood, by fire, wretched in its woe, will see these changes overshadow and overthrow decades of insincerity, deceit, meaningless violence, and counter-productivity. With this supreme art, our loyalty, and our pact in the eyes of the Devil, let justice triumph even though the heavens may fall! And may our art be a fist in the face of God.

Now, in the spirit of that Samhain feast and its elemental primitivism, I would like to present an article co-written by two of our newest partners in cosmic crime, Kristos 513 and Ariadne, on what we feel is an appropriately ghoulish topic this evening: cannibalism. From our grim hearth to your worn fireplace, our team – myself, Ariadne, Kristos 513, and Eternal Outsider – would like to wish everyone a very Happy Halloween!

My heart is the one
That will tend to your flames
And make them mine
We share this spirit
My heart is yours…

For the Devil,
Nameless Therein
Halloween 2022

Notes

[1] Nicholas Rogers, Halloween: From Pagan Ritual to Party Night (New York: Oxford University Press, 2002), 23.

[2] Rogers, 23.

[3] Rogers, 23.

[4] Rogers, 23.

[5] Rogers, 23.

[6] J. A. MacCulloch, The Religion of the Ancient Celts (Edinburgh: T. and T. Clark, 1911), 263, quoted in Rogers, 23.

[7] MacCulloch, 263, quoted in Rogers, 24.

[8] Rogers, 24.

[9] Rogers, 24.

[10] David J. Skal, Death Makes a Holiday: A Cultural History of Halloween (New York: Bloomsbury, 2002), 17.

[11] Skal, 17.

[12] Skal, 17.


Turnskin

by Ariadne and Kristos 513

513 Halloween 1

– Kristos 513, Halloween 2022

‘Pharaoh is the Bull of the Sky,
who shatters at will,
who lives on the being of every god,
who eats their entrails,
even of those who come with their bodies
full of magic from the Island of Flame’

The Cannibal Hymns of Unas, Utterance 273

Predation upon other organisms for sustenance is not at all uncommon, a harmonious act of violence which facilitates evolution by weeding out those who are unfit to survive, while also ensuring the continued existence and reproduction of those specimens who, by practical demonstration of their ability, have earned the right to survive. The prey organism is typically of a different species, however, this is not always the case, and there are many naturally-occurring instances of cannibalism, such as with the genus of jumping spider known as Portia, which preys on both web-building spiders and its own males after copulation. Portia, despite its diminutive size, shows complex social behaviours and a sort of intelligence one might expect of much larger predators, using particularly devious tactics to lure its prey – other spiders typically several times its own size – into vulnerable positions. Preying on one’s own kind is far from exclusive to the delightfully sinister Portia, and the apes which we share common ancestry with have been observed to carry out very similar acts, albeit in very dissimilar contexts, such as the consumption of infants or, particularly in the case of chimpanzees, the eating of young snatched from other families in very deliberate acts of primal warfare – a precursor to the tribalism they will no doubt later develop.

Humans, for all their moral posturing and delusions of separation from the horrors of the natural world, are not exempt from the above, as both history and its psychic shadow of mythology are rife with instances of cannibalism – the subconscious traces of a ghoulish racial memory, one which is alive and well in the dark corners of the earth, and even within the boundaries of ‘civilised’ society, the forbidden act of consuming human flesh is not unheard of.

Early humans displayed cannibalistic tendencies for largely the same reasons as their ape cousins did – sheer practical need. A body no doubt lure predators to the rest of the tribe, and so it stands to reason that the best and most efficient way to dispose of the material was to eat it, which just so happened to address matters of nutrition as well. While a human body might not be the most ideal source of nutrition, it was remarkably accessible besides, as defending one’s area from invaders would no doubt result in a surplus of freshly killed meat lying about. Furthermore, hunting larger prey is dangerous if done by a group and near-suicidal if done alone, many animals taking quite a bit of abuse from primitive tools before going down, and not before injuring a member of the hunting party or two. A person, however, could be inncapacitied with comparatively little work – a rock in the temple, for example – and yield a sufficient return besides. This type of primitive efficiency is seen in the modern day as well, as various tribes of Papua New Guinea (including the infamous Asmat, who supposedly killed and ate Nelson Rockefeller), Africa, and throughout the Pacific islands.

As human societies grew more complex, evolving from the most rudimentary kinds of proto-culture to something more recognisable, the exact reasons for acts of cannibalism grew more abstract, as there was no longer as immediate a need to capitalise on any and all opportunities to eat, nor was there as much of a need to avoid luring predators with corpses. Many of the tribal cultures still practicing cannibalism do so for magical-religious reasons, such as to take on the power and attributes of a foe – the African warlord humourously known as ‘General Butt-Naked’ is said to have partaken in cannibalism for precisely these reasons! Another good example of post-primitive cannibalism for spiritual reasons more than practical is the practice of the Indian Aghori sect, a Shaivite tradition which has become infamous for its rather morbid rites, including eating the flesh of the recently deceased. However, unlike previously mentioned examples, they do not kill or harm anyone for their strange communion, and such practices are intended for them to truly know God – after all, how can one say they love and respect creation if they only accept the parts which are pleasing to the senses? Are not the deathly and grotesque also a part of nature, and the rot which feeds life? Furthermore, exposure to such unpleasant stimuli takes no small amount of willpower to override a feeling of revulsion towards the act, and it is through willingly taking part in difficult practices, such as eating the recently deceased, that they develop a state of absolute domination over the lesser parts of themselves which might feel fear or disgust.

Almost as if the practice of devouring one another is hard-coded into human nature, cannibalistic acts are not limited to the carnal and fleshy. Ideas are subject to being preyed upon in this way, the growth of mythos rarely, if ever, being a spontaneous phenomenon. As cultures interact with both each other and themselves, their various memes undergo changes to reflect the very real movement of people. Most immediately relatable in a broader Sinister context is the way in which folk European traditions were adapted as the region underwent its conversion to Nazarene practices. Instead of merely erasing the native ways and mythos of a given area, they were instead devoured by the Christian organism and thus, made part of it in such a way as to strengthen the organism and help it to adapt to its environment. This is seen in the transmutation of local deities and spirits from mostly benign entities to ghouls, devils, and evil things which snatch away children and livestock. For example, the Devil in modern popular culture is often shown with decidedly goat-like features in the form of cloven hooves and horns, while also possessing very carnal appetites and a certain mischievous inclination. Imagery of the Devil as an anthropomorphic goat-man is not canonical to any sect of Christianity, and is rather the product of demonising, quite literally, the ancient god Cernunnos, who was worshiped by the Celtic peoples, and similarly, the Fauns, Satyrs, and their lord Pan, who were part of the Hellenic cultures to the southeast. Both Cernunnos and Pan shared a similar horned man-beast appearance, as well as their considerable hunger for all manner of sensual gratification – quite possibly the most literal, archetypal depiction of that which is considered ‘Pagan’ – and so the deities previously revered by a people were ‘cannibalised’ as they transitioned from the old ways to their regional flavour of Christianity. Other folk deities across Europe underwent a similar process, such as the north’s Allfather Odin, who formed the basis for the modern archetypal witch, and also from the north, the underworld place of the dead known as Hel, whose later inclusion in Nazarene mythos is obvious. It was not an outside force that endeavoured to suppress old-world traditions in this way either, but elements within each of the cultures, those who swallowed up their own gods, regurgitating them as the politically necessary devils of a new religious form.  As cultures shift into new paradigms, their old ways are consumed, and absorbed into the younger, thus contributing to its growth – not unlike young spiders devouring their mother after birth.

Just as humans prey on their own mythos to create new ones, the mythos themselves also feature instances of people being killed for the purpose of being eaten. In the Greek tale of King Lycaon, for example, the titular king makes a rather foolish attempt at testing Zeus. Lycaon secretly murdered his own son, and then prepared him as a meal for Zeus. Outraged, whether at the moral bankruptcy of the act or the insult to his divine intelligence, or both, Zeus turned Lycaon into a wolf-man as punishment. This story has both literal and symbolic components, as the Greeks found themselves utterly revolted by the savage religious practices of their neighbors, which supposedly included cannibalism, and so their disgust was reflected in their own mythos as a reflection of their societal values. In addition, one of the themes of many Greek myths is that of arrogance. That Zeus chose to react to this one instance implies it was the specific action of a mortal daring to test him which drew his ire, as the practice had obviously predated the Greeks and indeed all of civilisation – where then are the other Lycaonians?

Another instance of like-devouring-like, this time in Latin, involves the figure of Eumolpus within the Satyricon. Unlike the Greek tale of Lycaon, the cannibalism of Eumolpus was not an act of mortal hubris, but one of necessity for financial gain. Eumolpus is an unextraordinary poet posing as a wealthy individual in order to exploit those who might proverbially bend over backwards in order to gain his inheritance, and indeed, all manner of fawning candidates went to great lengths to appease him. Unable to keep up the ruse, Eumolpus has his will read to the gathered ‘inheritors’, which proclaims that, in order to receive any ‘inheritance’ they must eat his dead body in public. Naturally, the condition of being required to eat Eumolpus’ dead body was intended to ward off those who expected what could not be provided, but it also speaks to the mindset  of those who would seek out in some way the legacy of their forebears, as they put on all manner of disingenuous fronts and superficial displays in a shallow attempt at courting approval and thus, assurances of inheritance – and the post-mortem division of assets and legacies does indeed resemble the butchery of a carcass, often done ravenously, as though the inheritors were tearing the corpse apart in the street and swallowing great fistfuls of viscera.

How curiously do we come full circle.


Humility and Grace

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

Humility and Grace

By Nameless Therein

Reposted from Lux Lycaonis

Metamorphosis

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

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

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

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

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

The Temptation to Be Heard

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

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

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

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

Confusing Self-Immolation and Self-Esteem

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

The Harmony of Grace

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

Conflict, Struggle, Assimilation: The Final Harmony

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

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

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

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

Two Faces of the Same Passage

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

Conclusion: What the Future Holds

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

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

– Salvador Dalí’s accompanying poem to Metamorphosis of Narcissus

Nameless Therein
Scothorn Nexion
September 16, 2022

Notes

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

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

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

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

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

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

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


O9A: Kunnleik

Posted: August 11th, 2022 | Author: | Filed under: Heretical Texts, Journalism, Junk Journalism, Labyrinthos Mythologicus, Media Attention, News, O9A, Order of Nine Angles | Tags: , , , , , , , , , , , , , , , , , | Comments Off on O9A: Kunnleik

O9A: Kunnleik


The Nine Angles

O9A: Kunnleik

(pdf)

°°°°°°°°°

The work contains three 2022 texts which challenge the post-2018 campaign against the Order of Nine Angles (O9A, ONA) and which campaign is the basis for demands by antifascists, politicians, and others, that the O9A be banned as a terrorist entity.

Chapter I: Black Propaganda, The FBI, And The O9A.
Chapter II: A Cautionary Tale, Revisited.
Chapter III: The FBI View Of The O9A: An Analysis.
Appendix: Knowing, Information, and The Discovery of Wisdom.

°°°°°°°


A Cautionary Tale, Revisited

Posted: August 8th, 2022 | Author: | Filed under: Culture, David Myatt, Heretical Texts, Inner ONA, Journalism, Junk Journalism, Labyrinthos Mythologicus, Media Attention, News, Occultism, Order of Nine Angles | Tags: , , , , , , , , , , , , , , , , , , | Comments Off on A Cautionary Tale, Revisited

A Cautionary Tale, Revisited

A Cautionary Tale, Revisited

(pdf)

°°°°°°°°°

The case of Ethan Melzer is a classic example of: (i) why followers of O9A philosophy do not trust people they have not personally known for some time; (ii) why the Internet, and especially social media, encrypted messaging applications and e-mails, are flawed if occasionally useful causal mediums, and (iii) what following an esoteric philosophy or tradition such as the O9A involves, and in the past has involved, in the real world. In 2011 Anton Long publicly wrote about the perils of the Internet and how it had become a useful tool in the service of the O9A-pretendu crowd. More recently it has become a useful tool in the service of individuals and governments seeking to discredit the O9A, entrap people like Melzer, and trying to infiltrate the O9A.

°°°°°°°


An Analysis Of The FBI View Of The O9A

Posted: August 8th, 2022 | Author: | Filed under: Culture, David Myatt, Heretical Texts, Journalism, Junk Journalism, Labyrinthos Mythologicus, Media Attention, News, O9A, Order of Nine Angles | Tags: , , , , , , , , , , , , , , , , , | Comments Off on An Analysis Of The FBI View Of The O9A

An Analysis Of The FBI View Of The O9A

An Analysis Of The FBI View Of The O9A

(pdf)

°°°°°°°°°

It is interesting and instructive to consider the official US government view of the Order of Nine Angles (O9A, ONA) as described in a sworn affidavit by Special Agent Faye Stephan, assigned to the FBI New York Joint Terrorism Task Force, before Judge Stewart D. Aaron, Southern District New York, on the 4th June 2020. Which affidavit formed a core part of the criminal prosecution by the US Department of Justice of Ethan Melzer on charges of conspiracy to murder US military members, attempted murder of US military members, and of providing and attempting to provide material support in support of terrorism.

A section of the affidavit is devoted to the O9A under the heading Background Of The Order Of Nine Angles and the views and opinions expressed therein have since 2020 been widely quoted and paraphrased by the mainstream Media, by independent journalists and by antifascists all of whom have considered those views and opinions authoritative because deemed by them to be from a reliable source. The section lists five main points about the O9A, each of which we consider in detail.

°°°°°°°

 


Author Profiling In The Case Of Myatt And Long

Posted: August 4th, 2022 | Author: | Filed under: David Myatt, Heretical Texts, Junk Journalism, Labyrinthos Mythologicus, Media Attention, National Socialism, O9A, Order of Nine Angles | Tags: , , , , , , , , , , , , , , , | Comments Off on Author Profiling In The Case Of Myatt And Long

Author Profiling In The Case Of Myatt And Long

Author Profiling In The Case Of David Myatt And Anton Long

(pdf)

°°°°°°°

For decades opponents of the Occult subculture known as the Order of Nine Angles as well as antifascists who have a hatred of David Myatt because of his past as a neo-nazi activist, have claimed that Myatt is not only the person behind the pseudonym ‘Anton Long’ but also founded the Order of Nine Angles (O9A, ONA) in the 1970s and wrote most of its primary texts.

When asked by proponents of O9A subculture or by supporters of Myatt to provide evidential facts (evidence acceptable in a Court of Law) they have: (i) remained silent, or (ii) taken refuge in the fantasy that anyone asking for such evidence is Myatt himself, or (iii) committed the logical fallacy of ad populum, claiming it is “self-evident” because so many others believe it, or (iv) committed other logical fallacies such as argumentum ad verecundiam – appeal to authority – by citing the personal opinion of some person or some opinion piece (propaganda) by antifascists or citing someone who committed the fallacy of Incomplete Evidence.

Some antifascists have now threatened to engage the professional services of an ‘author profiler’ who using forensic linguistics they believe will be able to show that Myatt was Long and the author of most of the primary O9A texts.

°°°°°°°°°


Descent in Flames

Posted: August 3rd, 2022 | Author: | Filed under: Order of Nine Angles | Tags: , , , , , | Comments Off on Descent in Flames

All literature — this includes religion — focuses on the Greater War inside our heads. This is the point that Ur-Mah is trying to make on this site, although Nameless Therein adds the second component to this, which is that mental clarity leads to decisive action in the real world.

Read the rest of this entry »


To Cease To Defend Because Abandoned

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

To Cease To Defend Because Abandoned

To Cease To Defend The O9A Because Abandoned

(pdf)

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

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

°°°°°°°

Image Credit:
Banais, by Richard Moult

°°°°°°°


The Septenad

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

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


Omega9Alpha News Issue 9

Posted: July 31st, 2022 | Author: | Filed under: Culture, Current Affair, David Myatt, Far-Right, Heretical Texts, Inner ONA, Journalism, Labyrinthos Mythologicus, Media Attention, National Socialism, News, O9A, Occultism, Order of Nine Angles | Tags: , , , , , , , , , , , , , , , , , , , , , , , , , | Comments Off on Omega9Alpha News Issue 9

Omega9Alpha News Issue 9

Omega9Alpha News Issue 9

(pdf)

° Treating The O9A Like Al-Qaeda
° More Gutter-Press Smears
° New Compilation

°°°°°°°

Image Credit:
Banais, by Richard Moult

°°°°°°°