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

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


Reposted from Lux Lycaonis:


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

Good evening everyone,

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

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

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

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

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

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

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

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


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

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

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

But suddenly the son of Mary understood.

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

Nameless Therein
Scothorn Nexion
July 16, 2022


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

[2] Ibid.

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

An Update on Lux Lycaonis and the Fenrir Team

Posted: April 28th, 2022 | Author: | Filed under: Fenrir, Inner ONA, News, O9A, Occultism, Order of Nine Angles | Tags: , , , , , , , , , , , , , , , , , , , , , | Comments Off on An Update on Lux Lycaonis and the Fenrir Team


– An image of Loki from the eighteenth century Icelandic manuscript, “SÁM 66”

Good evening everyone,

I wanted to write a brief update regarding the Lux Lycaonis site. Slowly but surely, we have been expanding the Fenrir team, ever on the lookout for those who, through their deeds, ethos, works, and talents, have proven themselves capable of making meaningful contributions to the establishment of a viable future for the Order of Nine Angles.

We recently acquired a new addition to our team, which is now well-equipped to address the philosophical, literary, magickal, historical, mythological, musical, and artistic domains required for that future – all with an eye toward approaching the ONA in a new way, paying homage to its origins but expanding its theory and practice into new spheres of influence.

With that in mind, I want to note that while many of my articles will be relayed to the o9a.org site, much of the content by the rest of our team will remain exclusive to Lux Lycaonis. There have been some updates in the last few days, including new content. And we anticipate an influx of new work on the way.

Much of this anticipated work will address important and overlooked esoteric topics within the ONA. For example, one of our team members is currently completing an article on Uranianism and Sapphic sorcery with respect to certain non-negotiable esoteric sexual techniques. One such technique is Locis Muliebris, which is required for particular rites of the Septenary system. In exploring these and other features of Uranianism and Sapphistry, this author will additionally expound upon the qualities of Sapanur as the patron Dark God associated with homosexual men, who is identified in “The Black Mass: Gay Version.”

Which is all to say that there are many interesting things on the way. In addressing these and other topics – topics which have remained at the core of the ONA since the time of its inception but are almost completely overlooked or ignored – we hope to challenge many of the prejudices falsely levied against the tradition by opponents and associates alike. With respect to associates and the future of the ONA, the Fenrir team agrees that we need to call home those who left disgruntled, augment those who are still here but lying low, and call new individuals to the fold who can make the aforesaid contributions. To do this, we aim to emphasize the tradition’s strengths rather than its weaknesses as a taste of things to come.



Nameless Therein
Scothorn Nexion
April 28, 2022

Announcing the New Home of Fenrir: Lux Lycaonis

Posted: March 19th, 2022 | Author: | Filed under: Fenrir | Tags: , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , | Comments Off on Announcing the New Home of Fenrir: Lux Lycaonis

Fen logo

Announcing the New Home of Fenrir: Lux Lycaonis

As promised, here is the important announcement I recently alluded to: After a great deal of time, energy, and effort – and on the night of the full moon – it is my pleasure to announce the official new home and website of Fenrir: Journal of Satanism and the Sinister!


[Repost from: https://luxlycaonis.com/index.php/2022/03/18/558/]

What follows is some commentary on the choice of the name “Lux Lycaonis,” in addition to the future direction of the site and what purpose it will serve.

A Note on the Name “Lux Lycaonis”

The name “Lux Lycaonis” comes from the Latin “lux,” meaning “light,” and the myth of the impious Greek king of Arcadia and son of Pelasgus, Lycaon.[1] Lycaon, whose name appears to come from the Greek word for wolf (λύκος),[2] “is sometimes considered to be the first werewolf.”[3] While Lycaon’s actions occasionally depict him as a “culture-bringer and pious ruler”[4] – as the founder of Lycosura and having given Zeus the epithet Lycaeus, for example[5] – he is depicted elsewhere in a different light. Some sources report that he “sacrificed a human infant to Zeus Lycaeus.”[6] Other sources, such as Ovid’s Metamorphoses, follow the tradition “that Lycaon offended the gods by serving human flesh to them.”[7] In the latter case, Lycaon’s impiety is compounded by entertaining “Zeus … [at] a feast and … [offering him] human flesh to test his divinity.”[8] Thus centering around the theme of the “wickedness of mortals,”[9] the myth of Lycaon is recounted in the following way:

Prometheus had a son, Deucalion, and Epimetheus had a daughter, Pyrrha. Their story … involves a great flood sent by Zeus (Jupiter) to punish mortals for their wickedness. In … [Ovid’s account], Jupiter tells an assembly of the gods how he, a god, became a man to test the truth of the rumors of human wickedness in the age of iron. There follows an account of Jupiter’s anger at the evil of mortals, in particular Lycaon.[10]

Ovid’s account in Metamorphoses thus recounts Zeus’ telling of the story:

Reports of the wickedness of the age had reached my ears; wishing to find them false, I slipped down from high Olympus and I, a god, roamed the earth in the form of a man. Long would be the delay to list the number of evils and where they were found; the iniquitous stories themselves fell short of the truth. I had crossed the mountain Maenalus, bristling with the haunts of animals, and Cyllene, and the forests of cold Lycaeus; from these ridges in Arcadia I entered the realm and inhospitable house of the tyrant Lycaon, as the dusk of evening was leading night on.

I gave signs that a god had come in their midst; the people began to pray but Lycaon first laughed at their piety and then cried: “I shall test whether this man is a god or a mortal, clearly and decisively.” He planned to kill me unawares in the night while I was deep in sleep. This was the test of the truth that suited him best. But he was not content even with this; with a knife he slit the throat of one of the hostages sent to him by the Molossians and, as the limbs were still warm with life, some he boiled until tender and others he roasted over a fire. As soon as he placed them on the table, I with a flame of vengeance brought the home down upon its gods, worthy of such a household and such a master.

Lycaon himself fled in terror, and when he reached the silence of the country he howled as in vain he tried to speak. His mouth acquired a mad ferocity arising from his basic nature, and he turned his accustomed lust for slaughter against the flocks and now took joy in their blood. His clothes were changed to hair; his arms to legs; he became a wolf retaining vestiges of his old form. The silver of the hair and the violent countenance were the same; the eyes glowed in the same way; the image of ferocity was the same.[11]

The name “Lux Lycaonis” was thus selected for this site in light of the following: first, the myth of Lycaon recounted by Ovid is in keeping with the heretical and impious nature of the Order of Nine Angles, both in terms of the two sides of its dialogue (embodied in the relationship between Zeus and Lycaon) and its roots in the ancient Greco-Roman tradition.[12] Secondly, the myth illustrates a tension at the heart of the ONA: that of navigating some of its deliberate trickery and misdirection aimed at imparting something important – something true, sincere, and honest – to the adept through years of difficult discernment. Again, this speaks to the need for Hellenic contemplation or “mindfulness” to inform action, as acting without foresight or proper reflection can prove disastrous (and often has in the ONA). Thirdly, the transformation of Lycaon into a wolf bears an obvious relation to the title of this journal (Fenrir); but the addition of “lux” or “light” also alludes to Fenrir as the Journal of Satanism and the Sinister. This concerns the sense in which, while lycanthropy and werewolves are often associated with lunar aspects of transformation, there is also a hidden solar side. That dynamic has to do with the sense in which these lunar aspects – which are typically “hidden,” “dark,” “absent,” or “unknown” – interact with this solar aspect. While that aspect is typically associated with what is “seen,” “present,” or “illuminated,” it is interestingly hidden from the moon and yet provides the moon with its source of illumination and light. Lycaon’s transformation into a wolf speaks to this dynamic. With respect to Mircea Eliade’s notion that objects and human action are only made real through participating in a reality that transcends them,[13] it also speaks to the importance of the sun in the ONA as the center of the Tree of Wyrd – a center that every other dynamic, process, sphere, and entity on the tree participates in (including the hidden paths, albeit in a complex way). The sphere of the sun is also an important part of the process of dyssolving, involving as it does the essential alchemical process of putrefaction, and thus is an important – and overlooked – part of Satanism and the sinister.

In turn, while this site will remain the official home of Fenrir, I thought it important to leave room for expansion (hence the choice of “Lux Lycaonis” for the name over something like “Fenrir Journal” or the like). Thus, in addition to showcasing the work and talent of the main contributors of the journal, whom I have invited to be a part of this and assist with the Fenrir project, there will remain the possibility of adding other elements to the site to broaden its purpose and horizon. Additionally, while there will indeed be a primary emphasis on contemplation, scholarship, esotericism, and practical magick here, I also hope to incorporate and emphasize music, poetry, and art in the future. Finally, this site will be a lighthearted place to air the thoughts and personal experiences of all involved as we continue our journey through the ONA, in addition to providing news and updates on various related subjects.

Nameless Therein
Scothorn Nexion
Full moon in Libra
March 18, 2022
2775 ab urbe condita


[1] Christine L. Albright, “Lycaon,” chap. 3 in Ovid’s Metamorphoses, 1st ed. (Oxon: Routledge, 2018), 10.

[2] Simon Hornblower and Antony Spawforth, eds., “Lycaon,” in The Oxford Classical Dictionary, 3rd ed., (Oxford: Oxford University Press, 2005).

[3] Albright, “Lycaon,” 14. Albright notes that the phenomenon of lycanthropy is not unique to the myth of Lycaon in ancient Greece. Plato alludes to it in the Republic, where men transform into wolves “after eating human flesh at a human sacrifice on Mt. Lycaeon in Arcadia.” The ancient Greek geographer Pausanias notes how “these men would return to human form after nine years, provided that they abstained from eating human flesh.”

[4] Hornblower and Spawforth, “Lycaon.”

[5] Ibid.

[6] Ibid.

[7] Albright, “Lycaon,” 14.

[8] Hornblower and Spawforth, “Lycaon.”

[9] Mark P.O. Morford, Robert J. Lenardon, and Michael Sham, Classical Mythology, 11th ed. (Oxford: Oxford University Press, 2019), 99.

[10] Morford, Lenardon, and Sham, Classical Mythology, 99.

[11] Quoted in Morford, Lenardon, and Sham, Classical Mythology, 100.

[12] The question of piety and impiety has deep roots in ancient Greece. See Plato’s Euthyphro, for example.

[13] Mircea Eliade, The Myth of the Eternal Return (Princeton: Princeton University Press, 2005), 34. For Eliade, anything that has reality through its participation in a transcendent reality composed of mythological archetypes is considered sacred. Anything that lacks this reality is profane. This applies to contemplation and equally to action (“an object or act becomes real only insofar as it imitates or repeats an archetype”); though importantly, action without contemplation – without this participation in that transcendent reality and being informed by it – is profane. To use a common term the ONA employs, we might say in light of this that many of the actions and activities associated with the ONA are not only profane but “mundane.”