Sutor, ne ultra crepidam

Posted: June 13th, 2022 | Author: | Filed under: Fenrir, Inner ONA, Journalism, News, O9A, Occultism, Order of Nine Angles, Politics, Richard Moult, The Sinister Tradition | Tags: , , , , , , , , , , , , , , | Comments Off on Sutor, ne ultra crepidam

VG_shoes

– Vincent van Gogh, A Pair of Shoes, 1886

Reposted from Lux Lycaonis:

https://luxlycaonis.com/index.php/2022/06/13/sutor-ne-ultra-crepidam/

Sutor, ne ultra crepidam

In response to the media, to critics, and to opponents of the ONA, I want to say a few things.

When I took over as editor of Fenrir and created Lux Lycaonis, my motivations were simple. I had long since recognized a disparity in the Order of Nine Angles. On the one hand, I knew first-hand the power and efficacy of its system of magick through the transformations I experienced in the most beautiful, painful, and ecstatic moments of my life. Having searched sincerely over the course of more than twenty years for an answer to the mystery of mysteries that other occult traditions and systems of philosophy only hinted at, I discovered that the ONA’s peculiar Hermetic cocktail really does have something to offer by way of an answer. And its greatest esoteric novelty? Hiding in plain sight. Many of its secrets are readily available. But these cannot be deciphered without having done the difficult work that systems like the Sevenfold Way offer as a loose but effective guide. Certain transformations are required to embody the wisdom that this tradition guards as a “birth of the word in the heart.”

On the other hand, I began to see holes in the idealization that I erected from my transformative experiences. The unique way this birth had occurred for me – as something opaque, receptive, nameless, unseen – quickly became at odds with the way associates of the Order of Nine Angles attempted to organize things. Time and time again I sensed one misstep after another in their tendency toward extremity and violence, their strategic deceit, the substitution of opinion for knowledge, and the resulting misinterpretation that continues to fan the flames of a nexus of stupidity and misinformation – both within our ranks, and in the eyes of our opposition.

My motivations are thus very simple, as I said. Instead of one deception after another for some strategic moral calculus, I intend to be honest. When I say that I am against National Socialism and Nazism in any form and want to see them removed from the tradition, I really mean it. When I say that I believe an open and honest dialogue is necessary in moving towards that end, I mean it. When I say that I believe in integrity, keeping one’s word, sincerity, and transparency as cornerstones of what this tradition should aspire to, I mean that too. And I am sincere in being outspokenly against extremism, violence, racism, and harming others or other forms of life.

When I initially put these motivations into motion via Fenrir, Lux Lycaonis, and my articles, I did not do so as yet another “strategy” or for some ulterior reason. I did it because I believe in what this esoteric tradition has to offer in the revelation of its deepest and most authentic praxis. One shouldn’t have to propose what is otherwise common sense as a new Aeonic logos; because at this point, the ONA is hanging by a thread. We have lost all credibility in the eyes of our opponents, sabotaged the viability of our future for petty and selfish gains, relegated the source of real truth to the ranks of childish gossip, and sacrificed the possibility of survival in the guise of heroic egoism.

There are many within the ONA who will continue this kind of behavior. It is unfortunate that our greatest accomplishment in the eyes of our opponents is a caravan of mediocrity that prides itself on a self-referring lack of humility, manners, and intelligence. In some sense, our opponents are right – as long as such individuals exist within the ONA, this will be our Signa Romanum, the standard upon which our accomplishments are measured.

My aim is to introduce a new standard. One that attracts the kind of audience that can keep our hidden practice alive – fortified in majestic night, resplendent in unending endurance, a burning beyond blood in the secret oaths we’ve sworn. In the bright bosom of Satan, from the nails of universal desire, in the unholy grip of the crucified and catalytic kindness … I know that if there’s a chance, we have to take it. May this aim ring true as I offer all that I have, and all that I am, into the eternal flux of love and death.

Not as a stillbirth but a rebirth, may we learn to judge less readily above our sandal.

BWH_cropped

– Richard Moult, The Birth of the Word in the Heart, used under a Creative Commons license

Nameless Therein
Scothorn Nexion
June 13, 2022


Modern Man Believes in Nothing: Modernity in Contemporary Satanism and the Order of Nine Angles

Posted: May 4th, 2022 | Author: | Filed under: Church of Satan, Culture, Fenrir, Inner ONA, Michael Aquino, Nihilism, O9A, Occultism, Order of Nine Angles, Temple of Set, The Sinister Tradition | Tags: , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , | Comments Off on Modern Man Believes in Nothing: Modernity in Contemporary Satanism and the Order of Nine Angles

Cole_Dream_med

– Thomas Cole, The Architect’s Dream, 1840[1]

Reposted from Lux Lycaonis:

https://luxlycaonis.com/index.php/2022/05/04/modern-man-believes-in-nothing/

Modern Man Believes in Nothing:

Modernity in Contemporary Satanism and the Order of Nine Angles[2]

by Nameless Therein

Many years ago, I had the pleasure of studying with a former and well-respected Harvard professor, a man who later became a mentor to me and shaped my spiritual and intellectual worldview. Armed with Strunk and White’s Elements of Style, Richard Tarnas’ The Passion of the Western Mind, and some of the most important texts in the Western tradition, we critically examined the relationship between faith and reason in Western thought over the last two thousand years of intellectual and religious history. In clarifying the context of our modern perspective through the clash between faith and reason, we came to a deeper understanding of how that relationship shaped our entire worldview. Contrary to my own view at the time, I learned that faith was not a belief in something without good reasons, nor was it a euphemism for “religion” or the opposite of reason. Rather, as Wilfred Cantwell Smith notes, faith is not belief but the essential human quality, one “constitutive of man as human,” where “that personality is constituted by our universal ability, or invitation, to live in terms of a transcendent dimension, and in response to it.”[3] Van Austin Harvey elaborates on this distinction as follows:

In the history of Christian thought, two general tendencies concerning the concept of [faith] may be observed: (1) [faith] is regarded more nearly as belief or as mental assent (assensus) to some truth, whether about the nature of God (supernatural truth) or about the past (historical truth). (2) [Faith] is understood to be the basic orientation of the total person that may include belief but is best described as trust (fiducia), confidence, or loyalty.[4]

Faith in this sense is not a fideistic blind belief, but a dynamic mode of knowledge as a descriptive relation of being. It is what bridges the gap between the known and unknown, the rational and the empirical, the idealistic and the materialistic. In one sense, it involves a form of mental assent; but it also involves the total orientation of a person toward the transcendent.

Contrary to the modern tendency to reduce faith to a religious worldview, modernity itself embodies a powerful kind of faith in its belief in nothing. Our post-Enlightenment faith in reason as a talisman for “real” knowledge, in the relativity of meaning, in empirical science as a dogmatic means to objective truth, and in the conviction that religion is an anachronistic and outdated mode of thinking all point to our uncritical confidence in a myth that has now become modern canon. David B. Hart describes this in the following way:

As modern men and women – to the degree that we are modern – we believe in nothing. This is not to say, I hasted to add, that we do not believe in anything; I mean, rather, that we hold an unshakable, if often unconscious, faith in the nothing, or in nothingness as such. It is this in which we place our trust, upon which we venture our souls, and onto which we project the values by which we measure the meaningfulness of our lives. Or, to phrase the matter more simply and starkly, our religion is one of very comfortable nihilism.[5]

As modern individuals, many of us are unaware what this “nihilism” actually entails, given our lack of understanding regarding the historical, cultural, and intellectual roots that comprise our modern perspective. This lack of awareness is reflected in the superficiality of nearly every so-called contemporary “Satanic” or left-hand path tradition, and is additionally operative in the Order of Nine Angles. David Hart elaborates on what this entails in a powerful way:

We live in an age whose chief moral value has been determined, by overwhelming consensus, to be the absolute liberty of personal volition, the power of each of us to choose what he or she believes, wants, needs, or must possess; our culturally most persuasive models of human freedom are unambiguously voluntarist and, in a rather debased and degraded way Promethean; the will, we believe, is sovereign because unpromised, free because spontaneous, and this is the highest good. And a society that believes this must, at least implicitly, embrace and subtly advocate a particular moral metaphysics: the unreality of any ‘value’ higher than choice, or of any transcendent Good ordering desire towards a higher end. Desire is free to propose, seize, accept or reject, want or not want – but not to obey. Society must thus be secured against the intrusions of the Good, or of God, so that its citizens may determine their own lives by the choices they make from a universe of morally indifferent but variably desirable ends, unencumbered by any prior grammar of obligation or value … Hence the liberties that permit one to purchase lavender bed clothes, to gaze fervently at pornography, to become a Unitarian, to market popular celebrations of brutal violence, or to destroy one’s unborn child are all equally intrinsically “good” because all are expressions of an inalienable freedom of choice. But, of course, if the will determines itself only in and through such choices, free from any prevenient natural order, then it too is in itself nothing. And so, at the end of modernity, each of us who is true to the times stands facing not God, or the gods, or the Good beyond beings, but an abyss, over which presides the empty, inviolable authority of the individual will, whose impulses and decisions are their own moral index.[6]

In its emphasis on its own moral index, its advocacy of precisely this kind of “inviolable authority of the individual will,”[7] its emphasis on extremism as a substitution for meaninglessness or “nothingness,” its dogmatic weariness of all things “abstract” at the expense of long-term practical strategy, and in the erroneous substitution of brutal violence for its muliebral virtues of compassion and empathy due to an avalanche of misinterpretation on the part of its associates, the Order of Nine Angles has not just become mundane; it has become distinctively modern.

This is nothing new. In fact, this lack of awareness regarding the roots and pitfalls of our modern perspective is operative in nearly every contemporary “Satanic” and left-hand path tradition, rendering the majority of them inoperative. We saw this years ago in the Church of Satan, as the death throes of LaVey’s naturalistic animism substituted the mystery of Satan for hedonistic atheism in the form of a voluntarist symbol. We saw this again in the Temple of Set, who, in positing Set as an “isolate intelligence,” failed at the outset to understand or account for the significance of Edmund Husserl’s phenomenological dissolving of the traditional distinction between subject and object, both as a response to the long-standing problem of the self-contained Cartesian subject and as an important part of his theory of intersubjectivity and temporality.[8] (Far from a trivial theoretical issue, this point calls into question the entire epistemological framework of the Temple of Set.) And we see this currently in contemporary groups like the Dragon Rouge, who, despite their motivations to establish a trail along the narrative of truth, nevertheless fall victim to a hidden reductionism in their attempt to reconcile their magickal system with a modern perspective.

That so many groups, traditions, and initiatory orders get this wrong at even the most basic level points to the urgency with which we need to correct this tendency within the Order of Nine Angles. In the last decade, we have seen a shift from that tendency toward one of misunderstanding, misinterpretation, bigotry, infighting, extremism, racism, prejudice, and violence. Less and less, we see a grappling with the ideas that have shaped the modern world, let alone a critical examination of the ideas that now threaten the extermination of the ONA as a tradition that barely managed to live out the twentieth century. Nothing new or worthwhile can be offered by a tradition that is not aware of its own perspective, nor can it rightly be called a “tradition.” The Order of Nine Angles is sadly no exception.

Despite these bleak prospects, there is hope. But before we can correct the mistakes of the past, it will be necessary to first critically examine the perspective that comprises the modern world. Only then will it be possible to collectively renegotiate the direction and context of the ONA as a tradition located squarely within modernity, despite its ancient influences and claims to the contrary.

With this, I return to my discussion of the aforesaid seminar with my former Harvard professor. The lens of interpretation we used to examine modernity’s place in the context of the Western tradition involved many important texts and thinkers. The one that left the deepest impression on me, however, was Richard Tarnas’ seminal work, The Passion of the Western Mind: Understanding the Ideas That Have Shaped Our World View. This text eloquently surveys the ideas that shaped the Western tradition, beginning with the ancient Greeks and moving through post-modernity. On the cover of the 1991 Ballantine Books edition, Joseph Campbell describes the text as, “The most lucid and concise presentation I have read, of the grand lines of what every student should know about the history of Western thought. The writing is elegant and carries the reader with the momentum of a novel … It is really a noble performance.”[9]

Whether in The Passion of the Western Mind, his later work Cosmos and Psyche, or in his November 2007 lecture on The Art of Writing at the Pacifica Graduate Institute,[10] Tarnas has had a powerful influence on my own thinking and writing. Like my former professor, Tarnas was a Harvard graduate in addition to being the previous director of programs at the Esalen Institute in Big Sur. His understanding of the Western intellectual tradition is comprehensive, deep, and unrivaled in most academic circles.

Though Tarnas has nothing to do with the Order of Nine Angles (and in fact would be appalled at being mentioned in the context of the ONA), his work provides a foundation for coming to terms with modernity as a necessary lens through which to view the ONA. With that in mind, the following lectures provide an introductory overview to some of the ideas covered in his texts.

1. “The Evolution of Consciousness from the Primal to the Postmodern”

This brief lecture provides a concise overview of Tarnas’ distinction between what he terms the primal worldview and the modern worldview in Cosmos and Psyche.[11] An article that I have been recently developing concerns the way the Order of Nine Angles attempts to restore the primal worldview against modernity; though whether it can and will be successful in this largely depends on whether it can come to terms with its place within the modern perspective.

2. “A Brief History of Western Thought, part 4 of 5”

This lecture addresses the post-modern, picking up where the previous lecture leaves off. Both lectures segue into the important post-secular examination of disenchantment, which connects to my above discussion about the role of faith and reason in modernity.

On a personal level, I will say that a post-secular lens of faith illuminated more depth and meaning with respect to what Satanism really is than did my two decades of committed Satanic practice through contemporary left-hand path groups claiming that title. In my experience, the ONA touches on that deeper post-secular sense of the Satanic in its broader and beautiful spectrum of the sinister and sinister-numinous. However, much work needs to be done before the ONA will be equipped to address this. Part of that work will involve an understanding of the post-secular context of disenchantment, which is what the next lecture addresses.

3. “Disenchantment, Misenchantment, and Re-Enchantment”

Tarnas’ overview of the post-secular topic of disenchantment in the introduction of this lecture is an excellent introduction to the topic. This examination helps deepen the context of modernity in terms of the relation between the primal and modern worldviews – a relation that the ONA attempts to address.

4. “The Great Initiation”

This final lecture provides an additional overview of some of the aforesaid modern phenomena within an initiatory context. In addition to other relevant points, Tarnas’ account of the relation between the masculine and the feminine in terms of the astrological context of the sun and moon can deepen the ONA’s explication of the masculous and the muliebral at the core of its philosophy.

In closing, two points are worth emphasizing with respect to the final lecture listed above on “The Great Initiation.” The first concerns the way in which Tarnas’ characterization of modernity equally applies to the current climate of the Order of Nine Angles; and this is no coincidence, given what I have said above. Here, Tarnas quotes Woody Allen, whose comments highlight a tension that the ONA has been facing for over a decade (and now more than ever). Tarnas says the following:

The New York Jewish philosopher Woody Allen put his finger on this with his customary Schopenhauer-like clarity … in a speech he gave to the graduates some time ago: “More than at any other time in history, mankind faces a crossroads. One path leads to despair and utter hopelessness. The other [path], to total extinction. Let us pray we have the wisdom to choose correctly. I speak, by the way, not with any sense of futility, but with a panicky conviction of the absolute meaninglessness of existence which could easily be misinterpreted as pessimism. It is not. It is merely a healthy concern for the predicament of modern man.”[12]

The second point worth emphasizing is a quote Tarnas cites from Jung’s The Undiscovered Self. In addition to characterizing modernity, the following comments by Jung find a powerful voice in the current struggle of the ONA. As a meditation on what I have written in this article, I will end with this quote:

[A] mood of universal destruction and renewal … has set its mark on our age. This mood makes itself felt everywhere, politically, socially, and philosophically. We are living in what the Greeks called the καιρός – the right moment – for a “metamorphosis of the gods,” of the fundamental principles and symbols. This peculiarity of our time, which is certainly not of our conscious choosing, is the expression of the unconscious man within us who is changing. Coming generations will have to take account of this momentous transformation if humanity is not to destroy itself through the might of its own technology and science.[13]

Nameless Therein
Scothorn Nexion
May 4, 2022

NOTES

[1] For more information on the significance of this painting and why Richard Tarnas chose it for the cover of The Passion of the Western Mind, see 4:21 of the following lecture: https://youtu.be/2B3zm8R0dEo?t=261

[2] The phrase “modern man believes in nothing” was inspired by David B. Hart, “On Being Modern,” First Things: A Monthly Journal of Religion and Public Life (October 2003).

[3] Wilfred Cantwell Smith, Faith and Belief: The Difference between Them (Oxford: Oneworld Publications, 1998), 129.

[4] Van Austin Harvey, “Faith,” in A Handbook of Theological Terms (New York: Macmillan, 1964).

[5] Hart, “On Being Modern,” 47.

[6] Ibid.

[7] In fact, the over-emphasis on the authority of individual judgment without any critical examination of the historical and intellectual context of modernity has given rise to a democratizing of individual opinion, thereby mistaking it for knowledge. In some respects, the need to critically examine the ideas that have shaped our modern perspective are condemned as an “abstraction” rather than being recognized as an attempt to reconcile our daily mode of operation at the most practical level. This has done great harm in the ONA as the need for this critical examination has shifted to ruthless and vacant extremism in light of the substitution of opinion for knowledge, resting on a gross misunderstanding of what the ONA actually is.

[8] Interestingly, I recall Michael Aquino himself acknowledging his lack of understanding regarding Husserl’s philosophy on a 600 Club forum post many years ago. I have not since been able to locate that post since the site closed down, but it appeared to be authored by him. Nevertheless, I sensed this fatal flaw at a young age, given that much of the Temple of Set’s philosophy rests on a metaphysical distinction between subject and object – a distinction phenomenology largely did away with in the early twentieth century. In some respects, the ONA’s distinction between “acausal” and “causal” risks a similar danger; and though I will not elaborate further here, it is a topic that I may investigate in the future. Regardless, it is something to be aware of, particularly in the dogmatic and often uncritical repetition of such terms on the part of the ONA’s associates.

[9] Richard Tarnas, The Passion of the Western Mind: Understanding the Ideas that Have Shaped Our World View (New York: Ballantine Books, 1991).

[10] This all-day workshop was recorded and previously available on DVD by Depth Video. See Richard Tarans, “The Art of Writing: An All-Day Workshop Presented Nov. 17, 2007 at the Pacifica Graduate Institute” (Santa Barbara, CA: Depth Video, 2007). The description on the rear of the DVD summarizes the workshop as follows:

This landmark workshop, the fruit of 30 years of writing and teaching, was given before a sold-out audience at the Pacifica Graduate Institute in November 2007. In these lectures, Richard Tarnas provides an in-depth look at writing not just as an intellectual or artistic discipline, but as a spiritual path. Because we live in a time of extraordinary urgency, when we must contemplate the future of the Earth community, it is essential that those with relevant information speak and be heard, received, and understood. Writing in the service of such a goal involves the development of certain skills, disciplines, and knowledge, as well as other less tangible but perhaps even more important capacities. These lectures illuminate the writer’s path with both practical tips and a larger vision of the writer’s noble calling.

[11] See, for example, Richard Tarnas, “Forging the Self, Disenchanting the World,” in Cosmos and Psyche: Intimations of a New World View (New York: Viking, 2006).

[12] Tarnas appears to be referencing Woody Allen, “My Speech to the Graduates,” New York Times, August 10, 1979, https://www.nytimes.com/1979/08/10/archives/my-speech-to-the-graduates.html

[13] Carl Jung, The Undiscovered Self, trans. R.F.C. Hull, rev. ed. (1990; repr., Princeton: Princeton University Press, 2010), 60.


Inspiration, Interpretation, and Christopher Hyatt on the Idealized Self

Posted: April 30th, 2022 | Author: | Filed under: Culture, O9A, Order of Nine Angles, The Sinister Tradition | Tags: , , , , , , , , , , , , , , , , , , , , | Comments Off on Inspiration, Interpretation, and Christopher Hyatt on the Idealized Self

Gilbert_vanity

– Charles Allan Gilbert, All Is Vanity, 1892

[Repost of: https://luxlycaonis.com/index.php/2022/04/30/inspiration-hyatt/]

Although I am adamant about the importance of finding new and uncommon sources of inspiration to interpret the world, I find that certain sources leave a recurrent impression across the psyche. Such works lend depth to the way inspiration can be made meaningful, which can then be used to inspire others through the creation of new works.

My approach to the Order of Nine Angles is no different. In identifying, interpreting, and then making meaningful certain recurrent dynamics from my own experiences and then finding correlates at the heart of the ONA, I try not to draw from the Spenglers or Toynbees of the world, or even the literature of the ONA; rather, I look to the Alfred North Whiteheads, Alasdair MacIntyres, Charles Taylors, Henry James’, Thomas Manns, and Guy de Maupassants – sources that contain these dynamics in a much richer and deeper way, but which go unnoticed and unexamined within the tradition.

Insofar as the ONA is not just a system of thought or practice but a mode of life, one can learn to identify the dynamics it reveals in transformative experience through the cultural canvas of the world, be that nature, thought, art, music, or the history of ideas. In identifying these dynamics in uncommon and unexpected sources of inspiration, one can impart a certain vitality to the tradition. Thus, rather than recycling what have now become dogmatic misinterpretations within and outside of the Order, one can learn to view it through a new and valuable lens of interpretation, thereby lending a much-needed source of renewal and novelty to the tradition.[1]

With that said, there are two main approaches to that renewal and novelty. The first involves identifying the deep dynamics of transformative experience in unexpected sources outside of the tradition and then synthesizing them into new forms within the tradition. The second involves a kind of hermeneutic approach, where one revisits sources of inspiration from their past through a new lens of interpretation, one made possible by transformative experience. In the latter case, the lens changes as we do, which makes the source in question “recurrent,” in that it is continually redefined and, in that sense, “alive.”

While both approaches are essential and typically work together, one such “hermeneutic” or recurrent source I revisit regularly is the following lecture by Christopher Hyatt (aka Alan Miller). When I first discovered Hyatt’s work many years ago, what struck me was not his knowledge of magick, training under Israel Regardie, or previous association with the OTO – none of which appealed to me – but the richness of his life and the no-nonsense pragmatism with which he approached the human mind and our place in the world. Hyatt’s brutal honesty and ruthless empiricism find shelter in much of the ONA, despite their differences in approach; but unlike the ONA, Hyatt seems to form a bridge between practical utility and meaning – between whether something works and what it is in determining how it finds meaningful application.

Having revisited this lecture today, I reflected on some of its deeper psychological import and application within the ONA. In my experience, Hyatt’s psychological characterization of what he terms the idealized, actual, and diminished selves can serve as a powerful psychological model to gauge “where one is” with respect to the dyssolving of the ego. It may also be a helpful way to gently estimate where others are in their own development, particularly within the ONA and in terms of its opponents. This lecture thus struck me as relevant to the current climate of the ONA, keeping in mind that this is merely a model, an overview, and one way of viewing the human psyche (and a general one at that):

Nameless Therein
Scothorn Nexion
Walpurgisnacht,
April 30, 2022

[1] And to clarify: the sources I have in mind here are primarily philosophical, artistic, and related. Syncretizing certain incompatible “magickal” traditions with the ONA is not something I generally find productive or worthwhile, seeing as how many of these lack the depth of their philosophical and artistic counterparts, particularly in a modern context. However, members of the Fenrir team do have the knowledge and experience to syncretize traditions that are compatible – and this I view as important and worthwhile. Combined with the philosophical and artistic domains, this knowledge can then be used to expand the ONA’s system of magick and, eventually, create one’s own.


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

Loki

– 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


Cinema and the ONA: Everything Everywhere All at Once

Posted: April 22nd, 2022 | Author: | Filed under: Culture, O9A, Order of Nine Angles | Tags: , , , , , , , , , , , , , , , , | Comments Off on Cinema and the ONA: Everything Everywhere All at Once

Janus

– Janus fresco in the Aula Gotica, Santi Quattro Coronati, Rome

[Repost of: https://luxlycaonis.com/index.php/2022/04/22/cinema-and-the-ona/]

Cinema and the ONA: Everything Everywhere All at Once

(Rev. 2.2)

Certain dynamics alluded to by the Order of Nine Angles find application in many areas of life. In the world of cinema, these take on complex artistic expressions. They can be found in numerous films, such as Andrzej Zulawski’s masterpiece Possession (1981), which addresses how the little-discussed relationship between the Star Gate and Dark Angle forms the basis for all intersubjective experience (captured beautifully in the expression by Isabelle Adjani’s character, “Because you say ‘I’ for me”); in Tarkovsky’s Stalker (1979), which explores how universal desire is revealed in the constitution of spiritual absence (connecting to the path of Lidagon as one of the three hidden paths on the Tree of Wyrd); in David Lynch’s Lost Highway (1997), which explores the relationship between transformation and disassociation with respect to identity (redolent of what can occur during the journey of the Sevenfold Way at the individual level); in Ingmar Bergman’s Through a Glass Darkly (1961), which addresses the boundary between madness and divinity in the beauty of the ordinary and the everyday (calling into question the use of the term “mundane”); in Neten Chokling’s Milarepa (2006), which explores the consequences of revenge and the infliction of suffering through the story of one of Tibet’s greatest yogis and saints (calling “culling” into question and placing it in its proper mythic context within the Labyrinthos Mythologicus); in Lars von Trier’s Melancholia (2011) and Breaking the Waves (1996), which, taken together, establish a cosmic context for what lies beyond – and what most misunderstand by – the phrase “Insight Role”; and in the comedic cynicism of works like Man Bites Dog (1992) and Trier’s more profound The House that Jack Built (2018), which remind us not to take ourselves too seriously and what can happen in a world without love, respectively.

Though I hope to explore cinema in relation to the Order of Nine Angles further in the future, here I want to briefly note a film that unexpectedly caught my attention this evening: Dan Kwan and Daniel Scheinert’s Everything Everywhere All at Once (2022). In addition to its parallels to the ONA – [SPOILER ALERTS] such as the possible link between Jobu Tupaki and Baphomet, navigating the multiverse and directing acausal energy through consciousness, and influencing parallel states of existence [END SPOILERS] – the film casts a beautiful thematic shadow over the idea of constituting meaning from chaos. Its heroic approach to making meaningful the statement “nothing matters” also illustrates a curious turn in the current narrative of the ONA with respect to its trajectory, its interpersonal application in the real world, and the underlying motivations of its hidden practice. The film does this in cogent, topical, creative, and highly original way, one that I personally found quite moving. Obviously it won’t appeal to everyone, but the unexpected parallels to the ONA alone make it worthwhile viewing. Top-tier performances from Michelle Yeoh, Stephanie Hsu, and Ke Huy Quan. Recommended.

.

Nameless Therein
Scothorn Nexion
April 21, 2022


The Star Game, Chess, and the Nine Angles: An Introduction to Chess Hermeneutics

Posted: April 14th, 2022 | Author: | Filed under: Acausal Theory, Alchemy, Inner ONA, O9A, Occultism, Order of Nine Angles, The Sinister Tradition, The Star Game | Tags: , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , | Comments Off on The Star Game, Chess, and the Nine Angles: An Introduction to Chess Hermeneutics

Grandmaster © Nameless Therein 2022

– “Grandmaster,” © Nameless Therein 2022

[Repost of: https://luxlycaonis.com/index.php/2022/04/14/chess-hermeneutics/]

The Star Game, Chess, and the Nine Angles:
An Introduction to Chess Hermeneutics

Much attention is given in the Order of Nine Angles to the importance of learning and playing the Star Game. At its most basic level, the Star Game can function as a learning tool or “game” to familiarize oneself with various Septenary correspondences and refine certain imaginative, creative, rational, and abstract faculties. At one of many esoteric levels, the Star Game functions as a way of magickally apprehending “the nine fundamental ‘alchemical’ forms,” which “re-present the acausal manifest in the causal.”[1] These “nine fundamental forms” are represented by the pieces of the Star Game, where each alchemical combination represents an “angle” with respect to the Septenary Tree of Wyrd, alluding to one esoteric meaning of the term “nine angles.”[2] These forms are said to “exist in many combinations within the nexion which the ‘Tree of Wyrd’ represents,” where such combinations “are abstractly symbolized by the placement of the many pieces of the Star Game over the seven boards (‘Spheres’) of that game.”[3] The aforesaid abstraction “makes the [nine fundamental] forms understandable on a level higher than using words and ideas,” which is in turn meant to cultivate “a new form of thinking” – a form of thinking referred to as “acausal thinking.”[4] The symbolism of the Star Game is essentially “a new tool to assist and develope our understanding, and it is via this symbolism that the meanings of the nine angles may most easily be understood without confusion.”[5] The simple or Septenary form of the Star Game is meant to be an introduction to its advanced form, which is a “complete and full representation of the septenary system.”[6] In more advanced applications, the Star Game functions as a “sophisticated magickal ‘clock’” with respect to the Wheel of Life;[7] and in its advanced form, the game can be used for Aeonic magick.[8]

While many associates have some understanding of the esoteric significance of the Star Game and its basic applications, I find it bewildering how so many associates attempt to learn the Star Game while completely neglecting training and experience in the game of chess.

CHESS AND THE STAR GAME

Like the Star Game, chess can be played as nothing more than an entertaining game, rich with complexity and a deep cultural history over the course of its long evolution. But from its longstanding cultural origins, its tangible influence on world history,[9] its influence on global technology,[10] and its usefulness in developing certain higher-level faculties in the individual, the significance of chess has broader socio-cultural implications. Unlike the Star Game, chess is merely a game. But it can be an invaluable tool to develop, refine, and expand the necessary faculties required for applying the Star Game to its many esoteric and magickal contexts. At a practical level, the study of certain fundamental patterns in chess provides a foundation for navigating the boards and pieces of the Star Game. With care, experience, and creativity one can find correlates between the patterns found in chess and the nine fundamental alchemical forms represented by the pieces of the Star Game, which again represent one esoteric meaning of the “nine angles.”[11] Insofar as these nine alchemical forms “are the basic apprehensions of magickal energy … [representing] the acausal manifest in the causal,”[12] and given that these forms can manifest in many ways, the study of correlative fundamental patterns in chess is a worthwhile and important activity. At a more advanced level, discovering correlations between the patterns in chess and the forms of the Star Game can aid in the development of the imaginative, creative, rational, and abstract faculties required for their magickal apprehension and application. At more advanced levels of chess, experience with these fundamental patterns not only finds application in real life – in navigating interpersonal conflict, strategizing, and identifying complex networks of meaning, for example – but can form a bridge between instinct and what with respect to the Star Game is referred to as an “intuition” – a lower form of abstraction that can arise with “acausal thinking.”[13] The capacity for acausal thinking arises from the relation between the abstract symbols of the Star Game and “conventional representations,” such as “archetypal forms; the energies of the pathways; the symbolism of the Tarot and the many and various Occult symbolisms.”[14] This capacity thus arises, in part, from the formation and implementation of the meaningful associations and “deep roots” that I described elsewhere (see my previous articles, “‘Deep Roots’ and Meaningful Associations: Musical Tarot Continued, Auditory Sigils, and Aeonic Chant Magick” and “Techniques for Doing a Musical Tarot Reading & Creating Auditory Sigils”). Thus, in forming the aforesaid correlates between the patterns of chess and the forms of the Star Game, in establishing a bridge between instinct and “intuition,” and in developing and then refining the necessary faculties to apply said patterns to more advanced esoteric and magickal contexts, training in chess is an invaluable tool for learning and playing the Star Game.

Colloquially, the number of possible chess games that can be played is sometimes said to exceed the number of stars or atoms in the known universe. More precisely, the number of possible legal positions was estimated by Claude Shannon in 1950 to be “of the general order of 64!/32!(8!)^2(2!)^2, or roughly 10^43,” which is now referred to as “Shannon’s number.”[15] More recently, Victor Allis estimates this to be around10^50,[16] additionally estimating the game-tree complexity of chess to be 10^123.[17] Again, given this immense number and given the even greater complexity of the Star Game when accounting for the variables involved in its advanced magickal applications at the Aeonic level (which, like our “normal” understanding of the septenary, reflects not just a “‘map of consciousness and the cosmos,”[18] but a dynamic of the universe), it is difficult to imagine how one can approach the Star Game, let alone the advanced form of the game, without some experience in chess.

That said, while one can play the Star Game without any experience in chess, it is my opinion that high-level chess players, including those at the Master and Grandmaster levels, would be of assistance in developing the Star Game. Such players could assist in developing a consistent notation to record and then analyze games, in addition to determining how to approach tactics, strategy, openings, and calculating accurate moves in specific positions. Eventually, we may be able to develop Star Game engines, both to analyze our games and to play against. Without these and similar developments, the Star Game will likely encounter obstacles over the course of its evolution, highlighting an asymmetry between the potency of its magickal applications and the practical limitations of playing and studying the game. It is hoped that in emphasizing the importance and usefulness of studying chess in relation to the Star Game, others will take up these tasks. With the esoteric and magickal applications of the Star Game in mind, it is also hoped that a confluence between chess and the Star Game can aid Internal Adepts and Masters/Mistresses in constructing and then employing new empty formal structures of magick to employ at the Aeonic level. These function as formal structural “models” that can then be populated, directed, and implemented according to a specific magickal or esoteric technique.

With those aims in mind, I will be regularly introducing various chess patterns or puzzles in relation to various levels of meaning relevant the Order of Nine Angles. I call these “chess hermeneutics.” To make sense of what I mean by this phrase, in addition to how these chess puzzles will be applied to the ONA, I will say a little more about the origin and meaning of “hermeneutics.”

A BRIEF HISTORY OF HERMENEUTICS

The word “hermeneutics” comes from the Greek infinitive hermenuein, which means “to interpret.”[19] Hermeneutics is an ancient field with a long history, one that was revived in the modern age and particularly in the nineteenth century. In the ancient world, hermeneutics developed in two contexts: one was Greek and the other was biblical. In the Greek context, hermeneutics took shape with respect to the work of Homer, who is sometimes regarded (and explicitly referred to) as the teacher of Greece. Through Homer we find the ancient myths conveyed in epic poetry, which provided a context for the Greeks to understand the world they inhabited. Though there are disagreements about when to date Homer, we can see from the fourth and fifth centuries that his work guided the Greeks over the course of several centuries. With this guidance and as history began to run its course, the question concerning how Homer’s work could come to bear on the current circumstances of individual lives took shape. The response, broadly speaking, was that some dynamic or process of interpretation was needed. This was also the case in the biblical context of hermeneutics, both with respect to the New Testament and the Old Testament. Hermeneutics was the name given to that process or dynamic of interpretation.

Hermeneutics made its way from the ancient world to the modern one through works like Aristotle’s On Interpretation, which was devoted to the task of analyzing sentences, to the work of St. Augustine in the early medieval period, which was concerned with the question of how the word of God could be understood by human beings. Hermeneutics saw a revival in the nineteenth century through the work of the theologian Friedrich Schleiermacher, who was interested in the question of scriptural interpretation. Schleiermacher developed a mode of hermeneutics characterized as “romantic,” which in effect concerned a type of understanding or communion between the interpreter and the historical source of the text. Hermeneutics began to branch out from theology as Schleiermacher became interested in the character of understanding generally. Around this time, we also find contributions to hermeneutics in the work of the philosopher Wilhelm Dilthey, whose name comes up in Heidegger’s Being and Time when Heidegger distinguishes his own hermeneutical project from that of philosophical anthropology. Dilthey essentially draws a distinction between the natural sciences (Naturwissenschaften) and the human sciences (Geisteswissenschaften), which includes the social sciences developed in the nineteenth century.

Dilthey may have been looking for a way to work within the human sciences that was more appropriate for them than that of the natural sciences. We find, in turn, that the type of thinking appropriate for the human sciences is understanding, which brings along with it a question of meaning. This is contrasted with the type of thinking appropriate for the natural sciences, which is explanation. In short, Dilthey concluded that hermeneutics is the method appropriate for the human sciences.

At this point, hermeneutics began to re-emerge prominently as a development that continued and intensified into the twentieth century. Additionally, the distinction between the natural sciences and human sciences created a division between those who approached the human sciences with respect to understanding and meaning versus those who attempted to work within the human sciences as if they were natural sciences. This essentially involved a division between a hermeneutical approach (sometimes called interpretive social science) and a calculative methodology (sometimes called calculative social science). This division can still be seen in, for example, the difference between Continental philosophy and Anglo-American analytic philosophy, broadly speaking.

Though there are other fields that take a strong interest in hermeneutics – hermeneutic interpretation finds a strong presence in law and jurisprudence, for example – today the term usually refers to philosophical hermeneutics, and specifically philosophical hermeneutics after Heidegger. Heidegger brought hermeneutics into philosophy in a major way through his analysis of Being. In analyzing the structure of the type of being that we are (which Heidegger calls “Dasein”), Heidegger finds that we are “always already” interpreting. This discovery – that a hermeneutical interpretive dynamic is always already at play with respect to the ontological structure of our being – was a major contribution to the Western intellectual tradition and carried hermeneutics into the modern world.

CHESS HERMENEUTICS: SHAPESHIFTING, SATANISM, AND MIMESIS

With respect to what has been written here on the Star Game, chess, and hermeneutics, the phrase “chess hermeneutics” is thus meant to refer to a specific way of interpreting the correlations between certain fundamental patterns encountered in chess and the nine fundamental alchemical forms in the Star Game, which represent one of the esoteric meanings of the “nine angles.” In keeping with the role of the “shapeshifter” in the ONA, studying certain recurrent, fundamental chess patterns in their myriad configurations can help illuminate the many ways these dynamics are interpretive and require interpretation – not just on the board, but in real life. Like the “nine angles,” such dynamics are operative in consciousness and throughout the cosmos, requiring a kind of reflexivity between the operator and their environment: before one can identify the many ways such dynamics manifest in the world, they must first develop the faculties required to identify and then imitate these primordial patterns, thereby “shifting their shape” or “shapeshifting,” to illustrate one esoteric sense of the term.

Many who claim the title “Satanist” have not developed the faculties required for this kind of imitation at even the most basic level – faculties required to approach any magickal apprehension of “shapeshifting.” Beyond Satanism and with greater experience, one learns to approach this basic form of imitation through the more advanced interpretive dynamic of mimesis, which, in one advanced form, alters by way of complex forms of “imitation” certain formal structures of the narrativity of wyrd. This is a clue to what “shapeshifting” actually entails, here approaching the Aeonic level. At that level, “‘Mimesis’ is one method of aeonic magick that has come down over the centuries,” involving the imitation of “some aspect of cosmic/Earth-based movement/working, and then either following the natural pattern or slightly altering that pattern to bring about a subtle change.” Additionally, given that it is this “alteration” that “forms the basis for ‘black’ magick,”[20] it is quite telling that so few “Satanists” have a sense of what that means.

In an attempt to remedy this, and as a practical way of encouraging others to develop the faculties required for advanced magickal applications of the Star Game, I will thus be introducing a series of “chess hermeneutics.” These will involve specific puzzles and positions in relation to certain interpretive dynamics. Those dynamics may include (but are not limited to): 1) relations to certain energies, forces, paths, spheres, and Dark Gods on the Tree of Wyrd; 2) applications in certain interpersonal scenarios in real life; 3) connections to other magickal and esoteric ideas, techniques, or correspondences; and 4) potential connections to the Star Game, when and where applicable. While these are not intended to be comprehensive, they will offer a few ideas on how to identify and then utilize such dynamics with an eye toward broader, more advanced esoteric, magickal, existential, and cosmic applications.

In turn, I will try to select puzzles and positions requiring varying levels of skill and experience on the chess board, ranging from intermediate to advanced. These will be created as I find puzzles and positions worthy of constructing into a “chess hermeneutic,” which may take some time.

In closing, I encourage those interested or experienced in the Star Game to supplement their knowledge with chess. Though there are many online resources to begin studying and playing the game – chess.com is an excellent resource, for example, and has a “puzzles” trainer that includes over 150,000 different puzzles to solve at different Elo ratings – what is important, as with all things, is to get started.

Nameless Therein
Scothorn Nexion
April 13, 2022

NOTES

[1] Anton Long and the Order of Nine Angles, “The Nine Angles – Esoteric Meaning,” in Hostia: Secret Teachings of the O.N.A., Volume I (Shrewsbury: Thormynd Press, 1992).

[2] Long and ONA, “The Nine Angles.” The Tree of Wyrd itself “possesses nine causal angles and nine acausal angles in the causal geometric sense,” which the author notes “can be represented as formed by the corners or angles of a causal and acausal tetrahedron, one a reflexion of the other, the base of both lying in the plane of the middle sphere (the Sun). This double tetrahedron encloses in three-dimensional space the path from causal to acausal – the ‘Initiate journey’ from the sphere of the Moon to Saturn via the other spheres, this path being helical (cf. ‘The Wheel of Life’). The direction of this path is ‘counter-clockwise’.” Regarding the nine angles themselves, the author adds that, “In essence, the acausal is a reflexion (and vice versa) of the causal, so the single term ‘Nine Angles’ describes what is our normal (i.e. un-Initiated) view of the septenary, this septenary being a ‘map’ of consciousness and the cosmos. The realization of the dual nature of the spheres (for example, Mercury is the ‘shadow’ of Mars) arises from Initiation and is the first stage of an esoteric understanding of the term ‘nine angles.’”

[3] Ibid.

[4] Ibid. The author notes that the higher-level understanding of these nine fundamental forms “arises from playing the Star Game and relating the abstract symbols to conventional representations (e.g. archetypal forms; the energies of the pathways; the symbolism of the Tarot and the many various Occult symbolisms) – this developes the capacity for what may be termed ‘acausal thinking’: when the conventional representations are abandoned and collocations are viewed abstractly.” The author emphasizes that this abstraction is “not a dry, academic process,” but a “new ‘insight’ (a lower form of which is often described an ‘intuition’),” whereby consciousness is extended “into new and important realms and pre-figures the development of a symbolic language which eliminates the confusion, both moral and linguistic, which exists in words and the translation of complex ideas into such words.”

[5] Ibid.

[6] Long and ONA, “Advanced Star Game,” in Hostia I.

[7] Long and ONA, “Star Game: Addendum,” in Hostia I.

[8] For more on this subject, see, Long and ONA,“Aeonic Magick – General Notes,” in Hostia I. Also see the final section of “The Septenary Star Game” in Hostia I, which elaborates briefly on what “Aeonic magick” in part entails with respect to the Star Game. The author notes that, “It is important to understand that the most important and practical aspect of an Aeon is the associated higher civilization – magickal Aeonic workings shape the ethos of this during the transition period between the ending of one Aeon and the beginning of another.” Elaborating further, the author states:

Hitherto, Aeonic workings – when they have been undertaken at all – have concentrated on opening the Gate that presences the power of a new Aeon. Yet is possible to extend by such workings a … [higher civilization] into the … [sulphur] stages. For the present, this implies the end of the Western as c. 3090 AD instead of 2390 AD. This is the first time in history that such a change is possible, since heretofore the process of Aeonic change has not been consciously understood by Adepts – it was approached mainly via mythological symbolism. It is through the abstract symbolism of the Star Game that full control is possible.

However, the following comments from Hostia I, “Aeonics” should also be kept in mind when approaching these advanced esoteric topics: “These are ‘esoteric’ teachings – of necessity, because their understanding requires the insight and knowledge which an External Adept and Internal Adept has attained. Without this insight and knowledge, there is liable to be mis-understanding and a failure to appreciate the finer points (or even any of the points at all).”

[9] Chess has seen many historically significant events over the course of its history. The defeat of the Soviets in the 1972 world championship between Bobby Fischer and Boris Spassky is one of many notable examples. See David Edmonds and John Eidinow, “Match of the Century,” ch. 1 in Bobby Fischer Goes to War: How the Soviets Lost the Most Extraordinary Chess Match of All Time (New York: HarperCollins Publishers, 2005). The authors colorfully expound upon the historical significance of this event as follows:

To Western commentators, the meaning of the confrontation seemed clear. A lone American star was challenging the long Soviet grip on the world title. His success would dispose of the Soviets’ claim that their chess hegemony reflected the superiority of their political system. The board was a cold war arena where the champion of the free world fought for democracy against the apparatchiks of the Soviet socialist machine. Here was the High Noon of chess, coming to you from a concrete auditorium in Iceland.

[10] As evidenced in, for example, the 1996 match between IBM’s supercomputer Deep Blue and Garry Kasparov, which demonstrates the lasting influence chess technology and chess engines have had on global technology. One can trace these developments to related subjects in, for example, the analytic tradition of philosophy of mind, particularly with respect to consciousness (see, e.g., David Chalmers’ zombie argument), physicalism (see, e.g., Frank Jackson’s Mary argument on qualia), dualism (see, e.g., Descartes’ Meditations and the mind-body problem), epiphenomenalism (see the entry linked here), and, more recently panpsychism or Russellian monism, which is thought to be a resurgence of vitalism and is a rich development in philosophy of mind. On the subject of panpsychism, see, for example, some of the recent work by Sam Coleman, David Chalmers, Thomas Nagel, in addition to Galen Strawson et al., Consciousness and its Place in Nature (Charlottesville: Imprint Academic, 2006). All of these areas of research have more or less had some influence on the concomitant development of artificial intelligence, and thus have some bearing on the rise of chess engines. See, for example, David Chalmers’ work related to “strong” and “weak” AI with respect to consciousness, as well as the famous thought experiment by John Searle referred to as “The Chinese Room Argument.” A great (illustrated) overview of this thought experiment, in addition to notable criticism of it, can be found here: https://mind.ilstu.edu/curriculum/searle_chinese_room/searle_chinese_room.html. For an overview of one of the more famous critiques of this thought experiment, see the “Robot Reply” found here: https://mind.ilstu.edu/curriculum/searle_chinese_room/searle_robot_reply.html. In terms of the rise of chess and artificial intelligence, many of these subjects are relevant to early ideas on Turing machines. See, for example, Claude E. Shannon, “A Universal Turing Machine with Two Internal States,” in Automata Studies (AM-34), eds. C. E. Shannon and J. McCarthy (Princeton: Princeton University Press, 1956). On the question of whether chess computers can “think,” see Claude E. Shannon, “A Chess-Playing Machine,” Scientific American, 182, no. 2 (February 1950): 48-51.

[11] Long and ONA, “The Nine Angles.”

[12] Ibid.

[13] Ibid.

[14] Ibid.

[15] Quoted in Stefan Steinerberger, “On the Number of Positions in Chess without Promotion,” International Journal of Game Theory 44, no. 3 (August 2015): 762, https://doi.org/10.1007/s00182-014-0453-7. Steinerberger clarifies what this number calculates as follows:

The number is known as Shannon’s number: it counts the number of ways to arrange all chessmen (henceforth simply called med) taking into account that no two men can occupy the same square and that furthermore any two identical men of the same color are indistinguishable. This number does not consider the possibility that not all the men need to be on the board (some might have been already captured) and … it also does not account or the rule of promotion whereby a pawn must be promoted to a more powerful figure if it advances to the end of a file (column of the chessboard). However, it also accounts for all sorts of illegal positions that can never possibly occur. This combination of factors makes it difficult to say whether Shannon’s argument over or underestimates the actual state space.

[16] See Steinerberger, “Positions in Chess,” 762.

[17] Victor Allis, “Searching for Solutions in Games and Artificial Intelligence” (PhD diss., Maastricht University, 1994), 171.

[18] Long and ONA, “The Nine Angles.”

[19] Brian Gilchrist, “Questions Concerning Ge-Stell: Heideggerian Confrontations with Technology,” Explorations in Media Ecology 14, nos. 3-4 (December 2015): 240.

[20] Long and ONA, “Aeonic Magick – General Notes,” in Hostia I.


“Deep Roots” and Meaningful Associations: Musical Tarot Continued, Auditory Sigils, and Aeonic Chant Magick

Posted: April 9th, 2022 | Author: | Filed under: Acausal Theory, Alchemy, O9A, Occultism, Order of Nine Angles, Rounwytha, Tarot Cards, The Sinister Tradition, The Star Game | Tags: , , , , , , , , , , , , , , , , , , , , , , , , , , , , | Comments Off on “Deep Roots” and Meaningful Associations: Musical Tarot Continued, Auditory Sigils, and Aeonic Chant Magick

chant-grid

[Repost of: https://luxlycaonis.com/index.php/2022/04/09/aeonic-chant-magick/]

“Deep Roots” and Meaningful Associations: Musical Tarot Continued, Auditory Sigils, and Aeonic Chant Magick

With respect to my previous post on musical tarot (“Techniques for Doing a Musical Tarot Reading & Creating Auditory Sigils”), I would like to add a few comments regarding the selection of appropriate music. I will additionally offer some commentary regarding the purpose of sensory layering techniques like combining musical and visual tarot readings in relation to the creation of advanced auditory sigils for the purpose of chant magick. I will conclude by noting a few ways this finds application in Aeonic magick.

Regarding the selection of music for musical tarot readings, a few things should be kept in mind. The music selected should be meaningful to the user, emotionally evocative, and selected with care, keeping in mind that it needs to be appropriate for this type of working. While one should feel free to experiment, it should be noted that certain forms of popular music may introduce coloration and structural distortion in the creation of auditory sigils. Lyrics and certain lyrical themes, certain musical production elements, “noise,” and other distracting characteristics may misdirect the user’s emotional and psychic attention. Lyrics, for example, can be distracting insofar as they involve the mediating role of language. This is not to say that music with lyrics should be avoided; chant itself is defined as “sung speech.”[1] But on this point – and though here taken grossly out of context – something Nietzsche wrote on the relation between lyric poetry and music is relevant:

Language can never adequately render the cosmic symbolism of music, because music stands in symbolic relation to the primordial contradiction and primordial pain in the heart of the primal unity, and therefore symbolizes a sphere which is beyond and prior to all phenomena. Rather, all phenomena, compared with it, are merely symbols: hence language, as the organ and symbol of phenomena, can never by any means disclose the innermost heart of music; language, in its attempt to imitate it, can only be in superficial contact with music; while all the eloquence of lyric poetry cannot bring the deepest significance of the latter one step nearer to us.[2]

In keeping one’s “eye on the prize,” the user must remember that the goal of techniques like sensory layering is to form meaningful associations – associations that combine many levels of meaning across the emotive, mnemonic, sensory, and symbolic domains. These are structured organically, in that each experience will be unique according to the musical selection, tarot reading, and a plethora of other associations from the user’s unique history; but there is also an element of chaos, in that the way these meaningful associations structure themselves systematically through sensory layering are unpredictable and beyond the comprehension or control of the user. Interestingly, however, in being directed systematically across the seven Septenary spheres of the Tree of Wyrd, the structure of such experiences can be reproduced for other individuals (in using, for example, the same music and tarot reading); but the way that structure takes shape across the psyche for a given user will be unique. This structure, which is in part created by meaningful associations combined with sensory layering techniques in motion across the Septenary spheres, creates what I call an “auditory sigil.” In the technique described above and in my previous post, this involves combining musical and visual tarot readings using a Septenary spread and then moving from one card and sphere to the next sequentially while listening to the corresponding music.

These auditory sigils become more efficacious as layering meaningful associations reach their zenith through an increase of precision and symbolic condensation. The technique I suggested of combining musical tarot readings with visual tarot readings and then directing them across the seven Septenary spheres is an introductory exercise. It is meant to allow the user to experience certain energies of the Septenary spheres, to form meaningful associations with them through sensory layering, and then to direct these systematically across those spheres, where the sequential movement or motion of meaningful associations from one sphere to the next essentially creates the auditory sigil (at the most basic level of chant, melodic movement and chant sequencing across the spheres perform this function). The exercise is not only a useful introductory tool to familiarize and then personalize the Septenary energies and correspondences, but also serves as a simple and practical technique to start creating and then cataloguing a “toolkit” of auditory sigils for use in more advanced Septenary and sinister magick.

As one gains experience with the creation of auditory sigils and begins to establish a catalogue, the practitioner may wish to make their way into the more advanced domain of esoteric chant magick. Much more can be said on this subject, and I may elaborate on some of the following techniques in a subsequent article. But part of the purpose of chant magick is to expand and increase the efficacy of these auditory sigils, and then direct them. Through a precise series of correspondences, meaningful associations can be focused, deepened, and directed using advanced sequences of melodic motion, specific Gregorian modes and diatonic musical keys, polyphonic and harmonic layering, visual sigils, incenses, colors, and the Dark Gods, to list a few examples. Each individual will additionally bring with them a vast host of meaningful associations from their life experiences, magickal experimentation, and transformations through the Grade Rituals. Previous, less clarified, and rudimentary auditory sigils can be expanded upon and developed; they can be structurally recreated and worked with interpersonally and intersubjectively in a group setting; they can be introduced into even larger groups of practitioners for purposes determined by specific Nexions; they can be used in the Star Game, including the advanced form, for the purposes of Aeonic magick; and they can be animated as “egregores” through advanced mimetic techniques.

While these are only a few of the applications of esoteric chant magick, its application, unlike external and internal magick, is one of the most powerful forms of magick in the Order of Nine Angles. These techniques are unique to the tradition. It is also one of the few forms of magick that is capable reaching the Aeonic level for use in Aeonic magick.

On this point, and returning to the topic of selecting music for musical tarot readings, I would like to draw the reader’s attention to an interview with the composer Edward Artemyev on his experience working with the cinematic auteur and master, Andrei Tarkovsky. Artemyev’s account of Tarkovsky’s views on the inclusion of music in his films not only highlights the appropriate mindset one should have in selecting music for a musical tarot reading, but illustrates what is partially required for chant magick to find application in Aeonic magick, where all previous meaningful associations, symbolic “gestures,” and forms fall away, collapsing into an incommunicable essence that is then directed as “melodic” spiritual energy:

I’ll begin with Tarkovsky. The most unusual things were the tasks set and our first conversation with him … I was struck by his attitude to music in film, precisely in his films. He told me right away that he didn’t need a composer at all. He needed the composer’s ear and his masterful command of sound, in order to mix music, to make musical effects. Possibly, to add some orchestra, but so that it didn’t stand out. So that it be background sound organized compositionally. I was simply startled by this. But so it was when we filmed Solaris, Mirror and Stalker. This idea of his was constantly present. He did not need music as a developing theme. “This is not a concert,” he said. “This is something special. When I run short of cinematic means, then I put on music.” But since he, basically, had enough means, he needed a composer only as an organizer of the background sound. And if a film needed some music, as in Solaris, he used Bach. There was Bach in Mirror, too, it was either “The St. John Passion,” or “The St. Matthew Passion.” Music as the lining to image he did not want.

Once Tarkovsky told me a very interesting thing. I asked him: “Why? I can write something [music] for the film too.” He [Tarkovsky] answered that cinema had no roots, that it was too young an art. It is only one hundred years old. To give the viewer a sense of deep roots, to make a linkage with the world art, the music of old masters is needed. As well as the paintings of old masters which he did quote … Subconsciously, it creates, as he believed and was right to believe, the deep roots for that art.

In many respects, the Order of Nine Angles is equally too young an art, despite its ancient influences and roots. In constructing meaningful associations with the aim of auditory sigils and chant magick, in addition to the application of magick in general and the establishment of tradition, Tarkovsky’s point is helpful: the creation of “deep roots” requires a “linkage with the world of art,” and for this “the music of old masters is needed.” This is perhaps even truer in making linkages with the world of magick. For this, the “music of old masters” is indeed needed; and in the application of chant magick, that music tends to find its most powerful voice through devotional Gregorian chant. The “deep roots” Artemyev referred to need to initially extend into the unconscious and find shelter there, which is part of the goal of introductory sensory layering techniques like combining musical tarot with visual tarot. When one reaches the more advanced stage of esoteric chant magick, these will begin to form a “bridge” into consciousness (through, for example, the path from the Moon to the Sun, which is the path of Azoth / Satanas). Eventually, these “deep roots” will exceed both, requiring the dyssolving of the ego. At this point, previous forms of meaningful association will shed their skin, taking on a structural identification that can only be approximated in music or speech as their sensory, psychic, and spiritual layering becomes more and more condensed. This can occur, for example, when one’s “catalogue” of correspondences, associations, and auditory sigils has become rich and expansive enough to resemble a Tree a Wyrd through the “doors” or “paths” created by layered associations across the psyche (through, e.g., years of advanced chant magick). Chant itself then becomes malleable, where certain musical and magickal elements of a given chant become interchangeable with others. Auditory sigils themselves can then be layered, where that malleability can lead to a kind of musickal dyssolving, unlocking the true power of chant magick. Contrary to popular belief, the map can become the territory. And this is required before an Aeonic context becomes possible. For this, “deep roots” and meaningful associations can only do so much; it is necessary to enact both as a kind mimesis through embodied imitation – an imitation of these condensed associations and their function as a Tree of Wyrd within the psyche – through transformative activities like the Grade Rituals of the Seven-Fold Way (though there may be other ways). Put another way, one’s psycho-spiritual constitution should actually resemble the “deep roots” and meaningful associations an individual has established – a resemblance that mirrors and enacts a functional Tree of Wyrd within the psyche. (One’s psycho-spiritual constitution and the development of “deep roots” go hand-in-hand. Attempting to develop one without the other will usually be self-evident to those who have developed both.) Unless real alchemical change has occurred in the individual in lock-step with their approach to chant magick, this kind of magick is not only dangerous but may have catastrophic effects.

With respect to Artemyev’s reference to Tarkovsky on “deep roots” in relation to art, some of Nietzsche’s comments on the Apollinian and the Dionysian in The Birth of Tragedy may be helpful. Though unrelated and taken completely out of context – this passage needs to be read in its proper context to understand what Nietzsche is trying to convey – it does cryptically illuminate a sense of some of what has been said here on the relationship between “deep roots” and chant magick, particularly with respect to “imitation.” In needing to be practiced and experienced, chant magick by and large resists rational comprehension or explication – and Nietzsche indirectly captures both sentiments if the following is read “artistically” or “musically” with this in mind:

Thus far we have considered the Apollinian and its opposite, the Dionysian, as artistic energies which burst forth from nature herself, without the mediation of the human artist – energies in which nature’s art impulses are satisfied in the most immediate and direct way – first in the image world of dreams, whose completeness is not dependent upon the intellectual attitude or the artistic culture of any single being; and then as intoxicated reality, which likewise does not heed the single unit, but even seeks to destroy the individual and redeem him by a mystic feeling of oneness. With reference to these immediate art-states of nature, every artist is an “imitator,” that is to say, either an Apollinian artist in dreams, or a Dionysian artist in ecstasies, or finally – as for example in Greek tragedy – at once artist in both dreams and ecstasies; so we may perhaps picture him sinking down in his Dionysian intoxication and mystical self-abnegation, alone and apart from the singing revelers, and we may imagine how, through Apollinian dream-inspiration, his own state, i.e., his oneness with the inmost ground of the world, is revealed to him in a symbolical dream image.[3]

In closing and to elaborate upon what has been written here a little further, I would like to share a transcript of part of a conversation I recently had with a close friend – someone who has completed the Grade Ritual for Master of the Temple (the sphere of Mars, past Internal Adept). Our conversation was on the subject of chant magick, during which I was asked the following:

As a musician … do you feel like when you perform esoteric chant … it is the precise performance of the chant that gives you access to … [a] particular pathway of [the acausal]? Or do you feel that it … [arises from] the connection … [you make] empathically [to it]? Or is it somewhere in the middle? Is it because you are a musician and by performing … [the chant as accurately as possible, you evoke] that empathic connection and … access is granted to you? What are your thoughts on that?

My response was as follows:

[While much more can be said,] the most important thing with respect to accessing the acausal is what I would call “charging.” Someone could formulaically perform a chant perfectly at every technical level and achieve nothing by way of magick. There are so many factors that play into successful chant work, but the energy generated to “unlock” a certain direction or momentum … [to] puncture into the acausal “stratosphere,” so to speak, comes from a continual, impromptu acclimation into higher and higher spheres of meaningful signification. This happens in real time, and those significations converge, often violently. I call this “charging,” and without that chant is at best informal mediation, not musick and certainly not magick. In this, certain “forms” can help the charging – the more symbolically condensed and meaningful the better. But eventually one doesn’t … need such symbols anymore. The condensation, like a sigil, becomes a kind of “muscle memory” – a treasure incarnated and recalled with each subsequent performance and charging.

The amazing and difficult thing about chant magick is that unlike, say, a Hermetic ritual, there are no symbols or meaning structures other than the internal movement of the … melody in combination with the words. Generating the proper charge from that takes skill and a certain – I would say [almost] Rounwythic – constitution. Because by definition and at the most advanced level, there are no gods, dates, holidays, or other meaningful correspondences. One has to make their own [through the malleability and “openness” of these condensations]. And this symbolic condensation is quite nameless, quite wordless, in the act itself. Which in my opinion and experience makes chant magick one of the most powerful types of magick, [capable of tremendous energy, direction, and adaptation to any form of chaos]; [capable, in turn,] of reaching the Aeonic level.

Nameless Therein
Scothorn Nexion
April 9, 2022

ADDENDUM: GETTING STARTED WITH ESOTERIC CHANT MAGICK

For those interested, there are many ways to begin learning chant. Other than various online resources, including the instruction manual by Fr. Columba Kelly provided in the first endnote below, the best way to start, as with all music, is to use your ear: listen. Listen carefully, thoughtfully, and actively, as many times a day and as often as you can. Repetition is the key to many mysteries; and chant magick is no exception. There is much to observe in listening: the movement of the melody, the structure of the chant, where to hold notes, how to enunciate and project properly, as well as breathing and breath control. Once you have listened carefully for some time, the next step is to try to imitate what you are hearing, trying to match your performance to the original as closely as possible through continual practice and repetition. After you have spent some time singing along, start looking at the chant notation while you sing to try to understand what certain symbols and notes mean. Once you have done this for some time, supplement your eyes, ears, and voice with a more detailed study of the notation itself using an instruction manual. There are further resources at the bottom of this addendum to assist with this.

To get started, I suggest beginning with the main ONA Septenary chants, which are simpler than some of the more advanced ones, such as the Dark God chant arrangements below. The main ONA Septenary chants will provide a basic familiarity with the energies of each of the spheres on the Tree of Wyrd and will provide a framework to learn and construct more advanced sequences. Below are some resources to get started.

Once upon a time, I learned the main ONA chants from the old Chant of the ONA cassette, released by MMP Temple. Most people have digital versions of these and they are not hard to find. Currently, they can be accessed here, for example:

There are, however, mistakes in some of these performances. I corrected these in the versions found in my “Dark Gate” sequence. This can be used to practice the main Septenary chants (and I recommend these over my older versions of the chants). It should be noted that this sequence includes the first public recordings of the chants for the Star Gate (“Chant to Open a Star Gate”) and Dark Angle or Man’s Gate (“Chant to Return Atazoth to Earth”), which are advanced and difficult to learn (having taken me many years to decipher, learn, and then finally record and release). They are required and important for more advanced chant sequences, being two of the most powerful, dangerous, and magickally significant chants:

When one gains more experience and familiarity with the main chants, they can move on to experiment with more difficult chants, such as the arrangements I did for each of the Dark Gods. Though I will not elaborate on how to use these in detail here, the most basic approach involves substituting Dark God chants for specific Septenary sphere chants in a given sequence or series of sequences to generate a specific type of acausal energy. (These can follow a specific pattern determined by the cantor according to, e.g., a “magickal algorithm”; or they can be completely random, to list just two examples.) For example, the “Agios Kthunae” chant could be substituted for the “Agios Alastoros” chant for Mars in a given sequence to target a specific aim, goal, energy, attribute, or desire. The Dark God chants can be found in the following playlist:

Other chants, such as the chant arrangements I did for those listed in the ONA’s Black Book of Satan can be found through the following link. These can be used to generate specific types of energy, usually of a sinister or “Satanic” nature:

Finally, some of the advanced chant magick techniques I alluded to in this article are demonstrated in the following chants I composed. These are but an introduction to the many possibilities of such techniques:

Additional chants can be found on my youtube channel:

https://www.youtube.com/channel/UCsERKck5lRE0rL8h_q2nDXA

It should be noted that chant can be used for more subtle forms of magick, such as internal and external magick. These can take the form of devotional, contemplative, reflective, or pensive exercises aimed at creating or projecting a certain type of energy generated from a “mood” or “disposition.” These require a different approach to creating and layering meaningful associations, which I will not go into here. My chant composition for David Myatt’s c. 1986 poem, “In the Night,” is one such example:

More resources can be found within the ONA for guidance. I may create a more detailed list in the future. For now, I suggest NAOS: A Practical Guide to Modern Magick for the beginner, which provides some basic instructions to get started. The Hostia texts and some of the old Fenrir editions under Christos Beest provide more advanced guidance for the discerning reader.

A helpful resource outside of the ONA can be found at Corpus Christi Watershed. The Saint Antoine Daniel Kyriale performances are accurate and are an excellent place to start:

https://www.ccwatershed.org/gregorian/

https://www.ccwatershed.org/2014/04/25/st-antoine-daniel-kyriale/

NOTES

[1] See Fr. Columba Kelly, “Part 2: Chant is ‘Sung Speech’,” in Singing Chant: Latin and English: A Performance Manual (Indiana: Saint Meinrad Archabbey, 2016). I consulted this text for many years in learning chant. It is a great resource and reference manual. The text can currently be found in its entirety at the following location: https://www.saintmeinrad.org/media/1387/chant_manual03.pdf

[2] Friedrich Nietzsche, The Birth of Tragedy, in Basic Writings of Nietzsche, ed. and trans. Walter Kaufmann (New York: The Modern Library, 2000), 55-56. One must be very careful here, as making sense of what this passage means requires carefully navigating Nietzsche’s analysis of the Dionysian and the Apollinian, in addition to understanding the distinctions he makes between epic poetry, lyric poetry, art, and music in relation to these. See, for example, Nietzsche’s characterizations of the “plastic artist,” the epic poet, the Dionysian musician, and the “lyric genius” on p. 50. See also p. 49, where Nietzsche discusses the taking for granted of the union or identity “of the lyrist with the musician” in relation to ancient lyric poetry.

[3] Nietzsche, Birth of Tragedy, 38.


Techniques for Doing a Musical Tarot Reading & Creating Auditory Sigils

Posted: April 8th, 2022 | Author: | Filed under: Culture, O9A, Order of Nine Angles, Tarot Cards | Tags: , , , , , , , , , , , , , , , , , , , , | Comments Off on Techniques for Doing a Musical Tarot Reading & Creating Auditory Sigils

rubi-featured

[Repost of: https://luxlycaonis.com/index.php/2022/04/08/musical-tarot-reading/]

Good evening everyone,

I thought I might say a few words on the topic of music for aspiring musicians and artists in the Order of Nine Angles. In briefly detailing some of its influence in my life, I hope others can find some inspiration in the following commentary. By way of practical advice, I also include some techniques of my own on how to do a “musical” tarot reading using the ONA’s Septenary spread, in addition to creating what I call “auditory sigils.” The aim of such techniques is to establish a kind of toolkit by cataloguing these experiences in preparation for more advanced Septenary workings and rituals, such as esoteric chant.

Though I have spent many years refining my thinking and writing in the academic world, the existential cadence underlying my life has always been one of music. As strange as it may sound, I went into academia to become a better musician. My classical musical training provided an important toolkit to connect visceral, internal movements with meaningful forms of signification, whether historical, cultural, symbolic, or emotive. Through what I would call a kind of “pre-phonetic” musical grammar – the way certain combinations of tones stir the heart and spirit at a primal level ­– I began to sense over time that music and these “movements” provided the possibility and condition for the formal structures of thought.

Thought for me has always been a kind of primal impression of music, a way of visualizing sound in an organized and creative way. In my experience, the process is visceral rather than cerebral, emotive rather than intellectual, grounded first and foremost in instinct, intuition, and the way these combine into meaningful patterns across the heart rather than in the mind. In this, I found that the “pre-phonetic” patterns and movements of music have a direct connection to the grammar of natural language and can be used to structure it directly in thought. Contrary to much of what is written against abstraction in the ONA, I find that there is a kind of magick and alchemy in emotionally cataloguing the way thought can be made musical, where the abstract convergence of the two can creatively shape our worldview and direct our lives. For me, life is musical – a living narrative between abstraction and particulars, thought and spirit, cadence and caesura, without which thought alone would be quite uninteresting.

With this in mind and reflecting on the current climate of the ONA, I thought about what an auditory or “musical” tarot reading might look like for the immediate future of this tradition. I considered some of my own musical influences, including those that influenced the guitar compositions on my 2018 release, Hex Haruspex, as well as some of my classical guitar compositions. (As a curious aside, the songs on Hex Haruspex form auditory correlates to many of the tarot images of Christos Beest’s “Emanations” deck. It could thus be used for musical tarot readings.) In considering these and the immediate future of the ONA, a few of my deeper and long-standing musical influences emerged. I think these paint an optimistic picture for the future of the ONA in addition to demonstrating that sinister influences can – and should – be found in uncommon and unexpected places. My musical tarot reading thus looks as follows:

1. Moon – Michael Hedges, “The Naked Stalk”

2. Mercury – Michael Hedges, “Ritual Dance”

3. Venus – Michael Hedges, “Shava’s Song”

4. Sun – Kostas Grigoreas, “Ballad of Sensation and Illusion”

5. Mars – Michael Hedges, “Song of the Spirit Farmer”

6. Jupiter – Jeremy Jouve, “Cavalcade”

7. Saturn – Roland Dyens, “Fuoco (Libra Sonatine)”

There are many ways that a musical tarot reading can be conducted. One simple way involves assigning the above selections to the spheres of a traditional Septenary spread according to their numbers and interpreting them accordingly. I have listed which song goes with which sphere above. See, e.g., this Sinister Tarot Reader plugin page for further instructions on how to interpret these in a Septenary spread: https://luxlycaonis.com/index.php/tarot-reading/

A more advanced reading involves combining the songs from the musical tarot reading with tarot cards. In this case, one would combine the musical selections above with cards from the Sinister Tarot. To do this, you would draw seven cards from the Sinister Tarot deck using a Septenary spread and meditate on each card while listening to the corresponding songs in the musical tarot reading. Thus, if one drew the Nythra card for the Moon sphere, they would listen to the musical selection for the Moon sphere – which in this case is Michael Hedges’ “The Naked Stalk” – while meditating on that card. This method adds additional layers of signification to the overall reading and helps personalize the Septenary correspondences in a deep way through the combination of music and the tarot images. It also has the advantage of potentially combining readings from more than one individual, where one person “draws” musical selections for the musical tarot (using whatever technique they like) while another draws and then combines these with tarot cards.

For example, regarding the question of the immediate future of the ONA, I drew the following corresponding tarot cards for the above musical tarot reading. These can be combined using the technique just described and interpreted as follows:

https://luxlycaonis.com/index.php/tarot-reading/?mcresult=333-299-302-293-310-311-331-308-348&mcdeck=1

  1. Moon [unconscious factors] – Michael Hedges, “The Naked Stalk”: XIII Death / 2 Nythra
  2. Mercury [past] – Michael Hedges, “Ritual Dance”: 0 Physis / 8 Ga Wath Am
  3. Venus [past] – Michael Hedges, “Shava’s Song”: III Mistress of Earth / 19 Davcina
  4. Sun [present] – Kostas Grigoreas, “Ballad of Sensation and Illusion”: XIV Hel / 5 Aosoth
  5. Mars [immediate future] – Michael Hedges, “Song of the Spirit Farmer”: X Wyrd / 6 Azanigin
  6. Jupiter [immediate future] – Jeremy Jouve, “Cavalcade”: VIII Change / Nekalah
  7. Saturn [outcome] – Roland Dyens, “Fuoco (Libra Sonatine)”: VI The Lovers / 12 Karu Samsu

Much like in performing sequences in esoteric chant magick, the experience of meditating on the cards with ritually significant music playing forms a kind of larger “auditory sigil” from the combination of these two in a structured, organic motion across the psyche. Over time one could even catalogue these sigils – either visually, through music, or otherwise (and then potentially use those for new and more advanced tarot readings). This is a practical way to bring certain energies of each Septenary sphere to life through personalized musical experiences of the Sinister Tarot in a ritualized, meditative, active, and reflective setting. (This involves a species of active contemplation rather than passive reception.) Rather than reading this and trying to understand it rationally, I strongly encourage the reader to try the above tarot reading using the link to the Sinister Tarot cards in combination with the music specified above. This will give you a sense of what that “auditory sigil” feels like with respect to sensory layering. I found the particular musical and tarot combinations listed above to be a beautiful experience. When doing this, one should keep in mind the question or aim of the tarot reading (the immediate future of the ONA in this case), the correspondences of each tarot card, the sensory and internal experiences the music evokes while listening (emotions, memories, tactile sensations, etc.), the energies of each sphere, and the contours of what “takes shape” as one moves across the spheres, keeping in mind that sensory layering between sight and sound will combine with the movement across the spheres as a kind of structure: what I call an “auditory sigil.” The more experience with and “cataloguing” of these sigils, the more specialized a toolkit one will have at their disposal in approaching other more advanced Septenary rituals and workings involving these correspondences, such as esoteric chant. The difference is that in using appropriate music, one can personalize these experiences, lending greater significance to their understanding of Septenary correspondences and the energies of the spheres. This method helps make those uniquely their own and may function as a kind of informal pathworking.

Many other methods can be derived using additional techniques, tarot spreads, and tarot decks – these are just a few techniques that I created. The Sinister Tarot Reader plugin can be used to initially experiment with such techniques. In “drawing” songs for the musical tarot reading, one could experiment with genres, styles, eras, and cultures for certain forms of music, for example, perhaps assigning a given genre to a certain Septenary sphere, star, or Aeon for advanced workings. (The techniques described in this article could, in a very advanced setting, be combined with the Star Game, but that will not be explored in this brief overview, which merely provides a few techniques to get started.) Songs could be selected randomly using a variety of methods (writing them down and drawing randomly, picking from a physical music collection, shuffling them digitally on a computer or phone, and the like). There are many possibilities. The only limitations to deriving new techniques are one’s creativity and imagination.

I would like to close with a few comments on the above musical pieces. The songs by Michael Hedges come from his album Taproot, which had a lasting influence on my musical approach and guitar style growing up. I recommend the album highly. Kostas Grigoreas brings the tradition of Greek classical guitar into a modern context (he is also a terribly friendly person). Jeremy Jouve is a talented modern classical guitarist who deserves more attention in my opinion – both for his ability and exceptional performances. Roland Dyens is a well-known French classical guitar virtuoso with a background in composition (whom I almost had the pleasure of meeting/studying with briefly and have had the pleasure of seeing live). It should be noted that none of these individuals have anything to do with the occult or the Order of Nine Angles. I think their music does, however, capture something unique about its essence, its spirit, its current climate, and the possibilities for its future.

Nameless Therein
Scothorn Nexion
April 8, 2022


Final response to DG/FL13

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

Dear DG/FL13,

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

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

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

– David Myatt

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

Nameless Therein
Scothorn Nexion
April 7, 2022


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

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

Dear DG/FL13,

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

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

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

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

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

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

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

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

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

Nameless Therein
Scothorn Nexion
April 7, 2022