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


Via Activa

Posted: March 15th, 2022 | Author: | Filed under: Next Generation | Tags: , , , , , , , | Comments Off on Via Activa

I

Soon he would be back. Tristan’s friends, a face-painted Balobian and a Drecc in baggy pants, wait at the end of the block. The brutalist building where their friend lived made them feel uncomfortable. As if the ancient darkness they claimed to presence were a real, tangible thing and not just the symbol of wonder and contemplation that defined their relation to the world. A black van swerves into the street and parks right outside the entrance to the community housing project where Tristan has entered. The two onlookers observe without uttering a word.

Proceeding across the gate and down the corridor to the right, the suspicious party had just disappeared into the interior of the facility armed with mp-5s, faces masked behind black balaclavas. No message of warning came from his allies to Tristan. The Drecc played nervously with the folding knife in his pocket. “I should have gotten that beretta, those guys looked fuckin’ cool, man.” The Balobian turns to face him squarely, saying, “We must have faith. Let’s sing our song of contemplative devotion.” He pulls out a quartz crystal he always carried with him for similar occasions, and they become one with the world in a process of wonder that distracts them from the hell that awaits Tristan.

He looks on with milky eyes and pathetic sexual longing upon the lithe limbs and figures of active youth in all their sublime glory all the while his allies in the sinister quest awaited him outside. Even though he professes faith towards an ancient wonder through an equally ancient mode of contemplation, Tristan had never quite stopped obsessing over Hentai animation. Massive Heidegger and Arendt tomes lay open, their pages dog-eared and uncted by the slimy overflow of the frequent sessions in which he administered self-love to a doughy body that the opposite sex found repugnant even in its most flattering revelations. The door bursts open, his hand still on his semi-erect member. He screams and tries to run away, his pants sliding down to his ankles. Landing on his face, his fall is accentuated by the sound of exiting flatulence. “STOP, WORM!”, cries the woman in black, her raucous voice cutting through the air like a tactical knife that slices the throat of the failed sinister adherent. She is a masked woman of all-natural large round breasts and surprisingly lean muscular arms. Her voice cuts through the air, seeding the deepest fear into the lore-savvy Niner.

Tristan complies immediately, his body frozen in an evasive maneuver of sorts, never having trained or otherwise prepared himself for a situation of real-life confrontation. From the via contemplativa he had favored, he could purloin no tactic or technique to have trained and to use in the face of decisive action. The woman in black delivers a swift kick with her booted feet to Tristan’s chin. “PREPARE HIM.” She orders, and the two power-lifting women at her sides swiftly strip a crying and already mentally violated Tristam of his soiled clothes. One of the men in balaclavas remains by the door. The other moves the mp-5 to the side and takes out a sturdy black rope.  No measure of faith or wonder could have prepared him for the world, the via activa curb-stomping him like this.

He would remain in this position for quite some time until his formal processing began. Tristan recognized the particular form of treatment now administered to him as inspired by the art of Japanese bondage. His limbs are out of the way and his body is suspended at an appropriate height, and his hind parts are exposed and expanded to maximize convenience in handling. “Who are you and what have I done to you?” he asks, his anus contracting rhythmically as if already expecting what was to come. His inquisitive appellation is answered by a punch to the mouth that fills his digestive tract with iron-flavored blood. The silent male guardian tightens the ropes and stills Tristan the rocking motion induced by the punitive blow.

She would have to show him a thing or two before the re-eduction session is over. The assistants bring in a minimalist black case containing the instrument through which the magistral process of sinister inducement shall take place. It is a lean, metallic cane, designed specifically for this purpose. SWISH, SWISH, SWISH. The Mistress demonstrates her terrifying power as her formidable movements cut through the air. “I AM MISTRESS MARIANA, AND I AM HERE TO FORGE YOU ANEW INTO A SWORD OF DEATH.”

II

Somewhere, a cockerel began to crow, the unknowing herald of a bloody dawn. Hours passed, and Tristan is reawakened for the dozenth time by way of chemical stimulation. His ruined behind and bloodied genitals beyond pain and sensation from the criss-cross offensive delivered by Mistress Mariana.

A flash of purplish light could be seen shining from the face of a demoness. “ARE YOU READY TO TAKE ACTION?”, she finally asks. “WILL YOU COMPLY?”

What would go on behind those closed doors? Tritan’s allies could only speculate. They had heard the cries of despair after coming back with cups of coffee and cookies to satiate their sinister appetite. They were entranced. They could not leave and betray their friend and ally, but at the same time, uploading amateur music to Bandcamp and selling dope had in no way been training for this situation. Something else they were not aware of also held them in place. The dark grasp of an ectoplasmic claw that extended at the end of a filament originating in the mind of the Mistress envelopes them and lulls them into the sleep of prey.

The officer says: ‘Bend him over the bed, so I can see what exactly this little pet is made of.’ The lean, semi-emaciated, but ridiculously strong female acolytes move Tristan into position as the balaclava-clad man proceeds to take out his throbbing member in order to deliver a lesson that promises to penetrate deeper into the Niner. Tristan has an attack of hysteria, defecating profusely once more. His assailants laugh, wondering where all this is coming from considering the quantity of effluvia already having exited from this contemplative one.

He was intimating but not telling and even so, he may have already said too much. Nevertheless, Tristan tries to reason with them by scavenging his intellectual studies to their utmost potency. “In my fallible opinion —” His own screams interrupt this empty soliloquy as his sphincters give way to this assault on his sanity, and the solid rod of meat finds its way deep into his bowels. The cultists hold him, and the rhythmic reinforcement following the compass of the thrusts begins: VIA ACTIVA, VIA ACTIVA, VIA ACTIVA. On and on to the end of the dark night of his soul.

With the hands of the genuine cultists still upon him, touching, caressing, sweetly soothing in emotional bonding and with the arcane, tonal qualities of the soft music played by others of their number in the air, praises to their goddess, Tristan finds himself drifting into a deep, deep slumber.

III

The beating lasted longer than she had premeditated. And the ritual violation that was administered as a last resort as per protocol had somewhat delayed their schedule. The team exits the facility with tactical efficiency, the engine of the black van is on before they reach it, but the Mistress and the female acolytes remain outside. The shock troops, the guardians, quickly move in and close the door of the van.

Mariana looks up at the sky, and extends her arms towards Tristan’s friends as the acolytes walk quickly towards them, showing impossible white legs under the sway of their robes. A mental prison rises around them, they are pulled by the power beyond the Moon, beyond Jupiter as they understand it. Still they salivate, and the van has come to a stop behind them. Adherents in balaclavas jump out of the nondescript vehicle, and by the time the Drecc and the Balobian are aware enough to turn their heads around, the butts of the mp-5s are already in full motion toward their skulls.

A pale moon shone above, pale and ghostly. The Mistress observes as the robed acolytes castrate the two individuals and placing the severed genitals in a portable brazier quickly produced from the van and its fire adeptly started. The shirts of the sacrificial victims are taken off and upon their flesh are carved a series of horrific sigils unknown in ONA circles, never written down in books, unexisting in digital representation, and transmitted only during live operations that were veritable ordeals of strength and commitment.

Screams erupt from the mouths of the Drecc and the Balobian. To bring to an end the swift yet intense ceremony, the still conscious yet highly traumatized victims of the contemplative way are dragged to the corner on the sidewalk. Their heads are methodically and without delay placed on the curb. The Mistress smiles, and upon a signal from her hand, the two female acolytes emit a steady screech that places the brains of the vaguely conscious awareness of the two victims into a predetermined frequency, and the boots of the armed men come down hard on their skulls, spreading grey matter, blood and bone in a mathematical projection over the concrete.

Tristan began to cackle involuntarily as he felt the dark effluvion entering his body even as it exited the maltreated cadavers where the raw energy had been wasted. An ancient evil possessed him in that moment. Tristan was no longer that pathetic husk pouring over the dusty tomes of vacuous minds intent on finding solace for their inadequacy-in-the-world. “FEED, MY CHILD. FEED AND BE REBORN”

The future manifestation, the culmination of a monstrous transformation, one that would see Tristan shed the emasculating chains of vain scholarship in favor of putting boots on the ground to carry out definitive action. His relation to the world changed. His faith was no more. There was only the nuclear goddess that now held his soul in a vice-grip so cold his anxiety, his weakness, his confusion, his need for contemplation, faith, and wonder decidedly extinguished. Now, a muscular beast prowled the world, reaching the highest peaks of attainment with single-minded enthusiasm and devotion for the single-point of darkness beyond all words. Only the way of action can lead him to the top, to the culmination of all he can be. In his cleansed mind, one message remains: VIA ACTIVA! VIA ACTIVA! VIA ACTIVA!

 

Clarice

Nexion of Ur

Patagonia

In a coded show of allegiance.


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.


What Do You Need?

Posted: March 6th, 2022 | Author: | Filed under: Alchemy | Tags: | Comments Off on What Do You Need?

You might like to read the whole o9a corpus.

You might like to read the work of Oswald Spengler.

You might like to play at running a nexion even if you are physically and mentally weak.

You might like to talk about sinister culture with a community of equally clueless people.

You might like to collect all the materials and paraphernalia pointed out in tables of correspondances only to discover they make no difference to actual operations or performance.

But…

You NEED to maintain quality nutrition, sleep, and physical conditioning in order to function at your best.

You NEED to have financial security and flexibility if you are to achieve your goals and desires.

You NEED to develop willpower and tenacity to bring anything into reality.

You NEED to achieve psychological balance through insight and experimentation in order to function.

You NEED to prove to yourself and the world that you can accomplish what you set yourself.

Prioritize your needs or remain a daydreaming failure.

 

Clarice

Nexion of Ur

Patagonia


Who Do You Want To Become?

Posted: March 5th, 2022 | Author: | Filed under: Alchemy | Tags: | Comments Off on Who Do You Want To Become?

You may want to become a homeless person doing manual labor during your twilight years in bitterness and resentment.

You may want to become a middle-aged person putting out failed music and artwork while being hounded and degraded by society.

You may want to become a convicted criminal in order to lead the way for a Messianic figure.

You may want to serve a lifetime in prison believing that you are that Messianic figure.

You may want to become a sexually-repressed scholar inciting extremism in others from behind a curtain of secrecy.

You may want to surround yourself with icons and tomes, pathetically calling out names in the night, week after week of cyclically starving yourself, having nothing in your life change.

These are your best prospects if you follow the existing “sinister culture” and propaganda.

Or…

You can TAKE CONTROL of your mind and body.

You can CHOOSE your material conditions with a sound financial strategy.

You can DEVELOP communication skills and master those around you.

You can REALIZE all of your sexual fantasies through a charismatic personality.

You can ACKNOWLEDGE that you are the only Dark God worth taking into account.

You can KNOW this to be true by putting it to the test.

 

Clarice

Nexion of Ur

Patagonia


Ur Nexion: Creed & Statement

Posted: March 5th, 2022 | Author: | Filed under: Inner ONA, Next Generation | Tags: | Comments Off on Ur Nexion: Creed & Statement

Our Creed:

  1. We assume total responsibility for our experiences.
  2. We acknowledge the world around us to be malleable.
  3. We realize there is only this single Life.
  4. We choose from the whole what serves us best.
  5. We bow only before ourselves.
  6. We acquire knowledge through reason and experience.
  7. We utilize sorcery as a technology.

Until now the o9a has been led by philosophies and personalities.

In contrast, our immortalist nexion follows precise procedures toward concrete goals.

We retain of the Sevenfold Way only what is procedural and concrete.

Everything else in it we see as symbols and theater.

We use what works and eliminate the rest – no matter where it is found.

Finally, we measure progress by sustainable and practical achievement.

All else is self-deception.

Clarice

Nexion of Ur

Patagonia


Kollective Mind-virus

Posted: March 4th, 2022 | Author: | Filed under: Acausal Theory, Culture, David Myatt, Drecc, Dreccian, Generation Three, Iteration Three, Mundanes, Next Generation, O9A, O9A Nine Angles, Order of Nine Angles, Order of the Nine Angles, Phase Three, Reichsfolk, Rounwytha, Satanic Heresy, The Sinister Tradition, The Sinisterly Numinous Tradition | Tags: , , , , , , , , , , , , , , , , | Comments Off on Kollective Mind-virus

Artwork done by WickedPup 2011

Kollective and Kulture are the two things that have been on my mind for the better part of a year now. I spend a vast amount time in consideration of what those two words mean. What they used to mean. Most importantly, what they will come to mean in the future.

It seems a whirl wind of events has occurred this past year. The events I feel were the most detrimental might surprise you. I could careless about the lies and misinformation being propagated. The Order of Nine Angles was always destined to be their boogeyman. Nor am I concerned with the infiltration of the Sinister Kollective by magian spooks. You cannot infiltrate something that doesn’t exist.

It has been said so many times here and elsewhere throughout the interwebz. There is no ONA. Not in the sense of an organization. There are no leaders. There are no followers. There is only the “meta” and the points in which it meets the nexion. Jason King aptly referred to ONA as a “mind-virus”. This is because anyone it comes into contact with is infected by it. Most are simply mind-fucked by it. There are those that possess within them, that thing which Anton Long called a ‘shapeshifter’. The “mind-virus” binds in symbiose with it and transformation can begin. Let’s call this an approximation of “Sinister 101”.

You can verify this “mind-virus”. Just observe how Antifa and its like simply seem to lose their minds. Let them chase phantoms. They cannot touch it. The best they can do is entrap a few overly arrogant individuals. Individuals which clearly didn’t understand the old saying “The only way to keep a secret between 3 thieves, is if 2 are dead.”

Coincidently as it would be, I’m writing an entry on my own blog with very much the same sentiments. You see, I am of the opinion that; we are not at a saturation point to which direct action can be effective. Guerrilla tactics and the whole ‘death by a thousand cuts’ mentality is still premature.

Tsun Tzu said “Victorious warriors win first and then go to war, while defeated warriors go to war first and then seek to win.”

This is done by the acquisition of minds. Winning the hearts of the people, if you will. This doesn’t mean that all must be won over. Rather just enough of them. In the right places. At the right time. Following keenly the strategy that was already laid out. Continuing propagation until the point of saturation is reached.

This is where the most detrimental loses have been taken, At least, this is my opinion. Some of the prominent carriers of this “mind-virus” have fallen off. Just in the examples of Chloe and Kris; they can both be seen as patient zeroes of my little analogy. Although they have fallen off; we are fortunate that they will continue to contaminate. How could they not? It is too ingrained in them now. The roots are too deep.

But what to do in the wake of their absence? I know I am not charismatic enough; not in pen and not by video or voice. Mr. Brett Stevens certainly has that flair. I really enjoyed his guest article entitled ” Metapromotheanism “. I am uncertain how often we’ll be gifted with more. Luckily the answer is simple and can occur with minimal efforts. We continue to grow our Kulture and embrace the Kollective.

Each nexion contributes in its own way. Should several nexions connect and we have a Nexion. Should several Nexions connect and we have a Kollective. This is not accomplished through some altruistic campfire sing-a-long, but through the exchange of craft and skill. The transference of Kulture.

 

I’m sorry this is short, but I wanted to get something up here to sort of break the ice. You know what they say… The first time is always a little akward ;) I will leave you with the words of David Myatt from the latest revision of The Mythos of Vindex.

Thus, the duty – the wyrd – of Vindex and of the clans of Vindex is not to
strive to try and restore some romantic idealized past – or even be in thrall to
some perceived wyrdful, often numinous-filled, past way of living, such as
that which Adolf Hitler brought to Germany – but rather to establish an
entirely new and conscious and thus more potent expression of the numinous
itself. This new and numinous way of living replaces the impersonal tyranny
of the State with the way of the clan and the tribe; it replaces the abstraction
of politics, and of democracy, with personal loyalty to an honourable, noble,
clan or tribal leader.

Live Deliberately!
– Beast Xeno


Metaprometheanism

Posted: March 4th, 2022 | Author: | Filed under: Guest Essays | Tags: , , , , , , | Comments Off on Metaprometheanism

Plato wrote that all human events exist on a curve, and that curve cycles between a life-arc and death-arc, with the life-arc starting at the moment of clarity and the death-arc representing the degradation of that, starting with the death of understanding of the inner goal for individuals and civilization.

All of us have grown up in a part of the death-arc that was simultaneously existentially lost and smugly resistant to ever admitting that, inventing instead layers of rationalizations, dissimulation, obfuscation, and the one-dimensional binary symbolism for which we know the Abrahamic religions.

As I wrote recently in an analysis of next era spirituality, we who look toward the future do so in part by escaping the binary of “good” and “evil.”

This cannot mean merely the Nietzschean context of revealing how these moral binaries project control into our worlds, but looking more broadly at a relative universe and seeing that understanding and perhaps even events vary for the individuals and moments in which they are experienced.

We who take this path are metaprometheans, both those who steal fire from the gods and bring it to man, and also those who steal from man his presumption of being godlike and return that to its rightful home within the gods. We are pious and irreverent.

The original Promethean myth, echoed in both Judeo-Christian scripture and the French Revolution narrative, tells us of a fundamental ironism and rationalization by which we declare that reality is not as by every sane measure it appears to be, but merely a distraction from another purer world.

This fundamental rationalism consists of the idea that we, as humans, can invert causality by finding what we wish to believe is true and then selectively choosing aspects of reality to “prove” it, instead of looking at the whole of the facts.

This inversion — means-over-ends, B->A fallacies, choosing data to fit a thesis instead of a thesis to fit the data — places the human being in the position of not just a god, but universalism itself, saying that what we feel is true everywhere to everyone and must be used to control them because it is what we need in order to feel safe, secure, and comfortable.

Individualism of this nature undoes societies. A healthy society, per Plato, has people of gold and silver temperament, meaning that they aspire to do not only what is functional, but what is good, and not only what is good, but what is excellent (arete) and noble, or generous to the process of life itself.

Christianity tells us to choose one path, the right hand path, and to use this to eliminate all evil by forcing everyone to conform to individual good. As Plato notes, however, this goes against character; those who are not good can be forced to do good, but they will simply subvert it, following their nature of “evil.”

The Abrahamic approach attempts to directly regulate good and evil by making them into control mechanisms. This in turn requires the creation of a false absolute and universal world to control this one where such concepts appear true because of the oversimplification of all parts of that world.

Eastern religions on the other hand tell us that the right hand path and left hand path must be in balance. While this is more accurate, it might also leave us wanting, since again we are trying to control the nature and destiny of different individuals, events, and processes.

Metaprometheanism takes another path, a third way between good and evil, which says simply that that the two do not exist. There is reality, and understanding it, and within that qualitative excellence; everything else is not evil, merely confused, but that leads to what we think of as evil, a stupid and neurotic focus on the self like individualism.

We bring light and fire to the human species but in doing so, also acknowledge that we are in a relative universe, and therefore the light and fire measure us much as we use them to measure our world. Not everyone can handle power; most can handle only a little.

By the same token, “poor people have poor ways” and wealth reveals us. Some are meant to carry the dual power and burden of wisdom and ability, and this reduces their world from a question of personal preference to paired privileges and duties.

One of these, arguably, is culling, or the sacrificial removal of those who are not a benefit to the tribe. This must be done only by those who understand it; all knowledge in the metapromethean world is esoteric, meaning that it occurs in cumulative plateaus, with the next stage only visible when the previous is mastered.

This even applies to seemingly “objective” knowledge like fact, scientific experiment, mathematics, and computer models. As a wise man once said: “there are no facts, only interpretations.” Without the spiritual ability to use knowledge and the inner direction toward using it in noble ways, it merely becomes another way to dissimulate and bury ourselves in the unreality, inaccuracy, and insanity that is the only meaningful candidate for the cause of “evil.”

Plato suggested a pagan morality — “good to the good, and bad to the bad” — which replaced the Christian notion of treating everyone equally well so that they could be manipulated, guilted, and controlled into acting as if they were good.

Rewarding the good with nurturing and the bad with removal is not merely sensible spiritual practice, but also the law of nature. That which understands reality and adds to it in constructive ways is always needed in higher concentrations; that which impedes this serves us with its removal.

Metaprometheans no longer see a contradiction in this. We realize that, as Plato said, our world is the product of a more complex and expansive reality, with what we know as fact here being the end results of the calculations of that existence. Our goal is to join in unitive belief with this process.

When a sea turtle lays eggs on a distant beach, she buries them so that they are safe, and those that produce hatchlings send small creatures to the sea. Most are doomed to fail and die because they do not swim strongly enough against the current or hide themselves well enough from predators.

In the same way, most of humanity is doomed by its own self-destructive instinct to look away from reality toward illusion. It craves this, and must be destructive in this way so that the excellent rises; if we tended toward life by nature, few if any would reach the level of understanding why the pursuit of excellence is both necessary in the world and in our souls.

You may hear a great deal about the O9A from those who dislike it. None of it however understands it in context: we embrace the disturbing to reflect the world, and to break free of not only binary morality but the reaction to it that embraces evil and becomes as slavishly Abrahamic as those who pretend to care about being good.

We are here to break free from the philosophy of the death-arc, which is that there is a fundamental rationalization by which we can justify further rationalization, a philosophy which requires both individualism and dualism, complete with the implicit moral binary of a perfect future world versus an imperfect present.

To do that, we must go where no one else is willing to consider going, since in a death-arc whatever is popular consists of lies, and only the overlooked expands into future spaces where we can create infinite dimensions of understanding. Hail the strong, kill the weak, and ignore the mediocre.


Irreversible Change

Posted: February 26th, 2022 | Author: | Filed under: Order of Nine Angles | Comments Off on Irreversible Change

 

.:. My friend Beast Xeno, a while ago told me that moving to a new environment changes you inside. I organically didn’t understand what he was prophesying.

I had spent all of my life in Southern California. And so, what person I was, was a product of that place, its urban environment. And then, my sister and Vanessa dragged me far away from Southern California to a tiny town in Rural Oregon, surrounded by pine forests, mountains of pine trees, giant rivers, bays and ocean on every side, fog covered hills.

I’ve been struggling inside since I moved out here. You really are a product of your environment. I’m no longer the person I was. I’ve lost the will/desire to write. My mind is primitive where it can only think of one thing, or two things at any time. My mind has only been focused and fixated on two things for the past year or so: 1) This new environment & 2) My wife Vanessa.

This amazingly beautiful environment has captured my soul and heart. I want to spend my time outdoors, hiking, amongst the trees, along the huge rivers. I have a hard time sitting still to write anything anymore. No time. Seems like the older you grow, the less time you have for things that once occupied your time and mind. Career. Married life. Thoughts/desires for near future children.

Writing Nexion Zine 8.1 was a huge struggle for me. Because I just simply lost the desire to write. It takes a long time for me to write stuff. I spent all that time inside Nature out here, exploring, traveling, and just spending time with people I love and with new friends.

I no longer want to write anything. Not even o9a stuff. I’m afraid that David Myatt had an deep influence on me over these past 13 years. But not in the way that an o9a person would expect.

David Myatt – his writings – have caused me to love my own Culture, and to better understand Buddhism. I love Buddhism and being a Buddhist. And I think my culture – as any human culture is – is beautiful.

And so, David Myatt, over this past decade  – his writings’ influence on me – has made me less of a Satanist and less o9a, and more of an Asian Buddhist.  I feel inside that I shouldn’t contaminate o9a with Asian or Buddhist stuff.

The environment and people out here, has made me into a happy, unhateful person. I can’t say with self-honesty that I uphold and truly believe in racism, violence, extremism.

Vanessa – or my love for her – has had the other major influence on me, on changing me inside.

Vanessa is a normal girl, a normal lesbian. She hates that I am associated with o9a. Because she dislikes racism and nazis [she’s Mexican]. She doesn’t like the idea of violence, and hurting people and animals. Like most normal lesbians, she is liberal; actually very liberal and left leaning. I hate to admit it but there is something more powerful than gods and religion and ideology: Pussy. I’ve been pussy whipped. Hey, at least I’m honest!

My new environment, and Vanessa’s constant insistence that I leave o9a and not associate with it anymore, has won.

And so, because I have changed as a person, having outgrown o9a [due mostly to David Myatt’s decade long influence on me to like my own culture and Buddhism], and because the Order of Nine Angles is not compatible with Vanessa, I will be Quitting o9a and will no longer be associated with it.

I make this public announcement at the insistent behest of Vanessa to make it “official” by publishing it here. And so, my formal official and public statement of renunciation:

[Begin Statement]

I, Chloe Ortega, of sound mind and body, upon this morning of the 26th of the Second month of the year 2022, of my own free will and accord, without duress or external pressure or whatever, do hereby dis-Associate myself from the Order of Nine Angles, on account that I no longer agree with the majority of its teachings, views, abstractions, and ideology. I also disown and renounce all of my past writings and texts I have written since 2007 on account that like any human being, I change and grow and constantly evolve mentally and spiritually, and that such past writings I have produced no longer honestly represent the person I have grown to be today.

[End Statement]

And so, I will be deleting everything I have written on this site later today. I won’t be continuing Nexion Zine, because all I would be writing about is Asian culture and Buddhism anyways. And so, I will be deleting Nexion Zine.

I wish ONA and those still associated with it luck. I will be going offline and into the real world, from whence I came.

I suppose in the end, as super cliche as it sounds, Love really does conquer all. You really don’t understand what that cliche means, until you have fallen deeply in love with someone, who deeply loves you back. It transcends ideology, politics, abstractions. My footsteps have always been guided by Divine Providence. It led me a while into ONA, to study David Myatt, who changed me as a person inside, changed how my brain works. And now Providence is leading me someplace else.

/Chloe 2.26.2022