Otonen Satanas performed by Nameless Therein at private Sunedrion

Posted: July 27th, 2022 | Author: | Filed under: Fenrir, Inner ONA, O9A, Occultism, Order of Nine Angles, paganism, Rounwytha, The Sinister Tradition | Tags: , , , , , , , , , , , , , , , | Comments Off on Otonen Satanas performed by Nameless Therein at private Sunedrion

sunset med

Reposted from Lux Lycaonis: https://luxlycaonis.com/index.php/2022/07/27/otonen-satanas-sunedrion/

Not long ago, a few members of Scothorn Nexion were invited to an international Sunedrion deep in the mountains at an undisclosed location, attended by a few notable persons and nexions. We arrived a day early to explore the region. After hiking up the mountains for many hours, we found a place to camp for the evening before reconvening with the others the next morning. As day turned to night, I sensed something unmistakably sinister about this land – something primal, atavistic, unaltered. Here, one knew the meaning of the nocturnal, the dismal decay of light into the lunar, the primitive and watchful spirits who guarded the veins of the earth. Learning to find the divine, the Satanic, in something as simple as the bark of a dying tree, the restless wind, the fading sun, descending over a horizon untouched by man as something in us faded with it … that was the goal this evening, expressed in a single chant. As the other members prepared our ritual supplies to commemorate the sinister, to burn our souls in blood, to throw ourselves off the edge of the world, I opened the group working with Otonen Satanas, recited from memory. No effects, no editing – the recording is unaltered. Though the video cannot do justice to what transpired in those moonless woods, I am sharing this for those with the eyes to see and sense the space between the shadows; to give back a little of what we sacrificed that evening.

Yet for herself she felt no terror; no little personal fear could touch her whose anguish and deep longing streamed all out to him whom she so bravely loved. In this time of utter self-forgetfulness, when she realized that the battle was hopeless, thinking she had lost even her God, she found Him again quite close beside her like a little Presence in this terrible heart of the hostile Forest. But at first she did not recognize that He was there; she did not know Him in that strangely unacceptable guise. For He stood so very close, so very intimate, so very sweet and comforting, and yet so hard to understand – as Resignation.

– Algernon Blackwood, “The Man Whom the Trees Loved”

Tunica propior est pallio,
Nameless Therein
Scothorn Nexion
July 27, 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.


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

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[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.


Vita activa

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

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

Most amusing, Clarice. But let me be clear:

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

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

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

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

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

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

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

– Knut Hamsun, Hunger

Nameless Therein
Scothorn Nexion
March 15, 2022
2775 ab urbe condita


Contemplation, Logos, and Faith: The Role of the Vita Contemplativa in the Politics of the Order of Nine Angles

Posted: March 14th, 2022 | Author: | Filed under: Culture, David Myatt, Fenrir, Inner ONA, Islam, News, O9A, O9A Nine Angles, Occultism, Order of Nine Angles, Order of the Nine Angles, paganism, Politics, The Sinister Tradition, The Sinisterly Numinous Tradition | Tags: , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , | Comments Off on Contemplation, Logos, and Faith: The Role of the Vita Contemplativa in the Politics of the Order of Nine Angles

What follows is a draft of an article for inclusion in the upcoming edition of Fenrir on the subject of politics and extremism in the Order of Nine Angles. While the upcoming edition explicitly moves away from politics and extremism, the article attempts to clarify what a “movement away” involves. In unveiling some of the deeper Hellenic influences at the ONA’s roots and examining the way these inform the relation between action and contemplation, it is hoped that the content presented here will impart a new perspective on a very old dialogue, in turn opening new lines of communication and inspiring a few individuals along the way.

The Death of Socrates

– Jacques-Louis David, The Death of Socrates, 1787

Contemplation, Logos, and Faith: The Role of the Vita Contemplativa in the Politics of the Order of Nine Angles

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

The upcoming edition of Fenrir’s movement away from extremism and politics marks a return to the ONA’s roots in esotericism and scholarship – esotericism with respect to the hidden nature of experiences attainable through this tradition, and scholarship with respect to both the Aristotelian role “for contemplation of a larger order as something divine in us” [1] and the ancient Hellenic role of the vita contemplativa[2] or the contemplative life. While the ONA has roots in extremism and politics, it may be helpful to clarify what is meant by Fenrir’s “movement away” from these in relation to the lesser-known Greco-Hellenic influences that form a large part of the ONA’s foundation.

Contemplation played an important role in the ancient Hellenic world. While many historical shifts occurred during that time, one of particular significance was the shift from the vita activa or active life to the vita contemplativa or contemplative life. Hannah Arendt, a notable student of Heidegger,[3] analyzes these in detail in her influential work, The Human Condition. She describes how the three activities of the vita activa – labor, work, and action, respectively – have specific conditions and contexts. Arendt notes that the condition of labor is nature, whose domain has to do with providing the necessities of life. The condition of work is world or worldliness, which contrasts with labor in terms of the human-made things it pertains to and carries a sense of artificiality. (Labor, by contrast, concerns the phenomena of nature.) For Arendt, labor in relation to nature illustrates our relation to other animals, whereas work in relation to worldliness is distinctively human.

Action as the third activity of the vita activa takes on a special significance. Arendt identifies action as the prerogative of the human being, where the condition of action is plurality. For Arendt, “[p]lurality is the condition of human action because we are all the same, that is, human, in such a way that nobody is ever the same as anyone else who ever lived, lives, or will live.”[4] Arendt draws our attention to the fact “that men, not Man, live on the earth and inhabit the world,”[5] where action is “the only activity that goes on directly between men without the intermediary of things or matter.”[6] Action is thus important in several respects: it “has the closest connection with the human condition of natality”[7] insofar as it pertains to the way birth brings with it the potential for what is new; natality in relation to action has some bearing on Arendt’s discussion of mortality; and – most importantly for our purposes – action is political in nature and is connected closely to the domain of the political.[8]

Through a major historical shift that marked “perhaps the most momentous of the spiritual consequences of the discoveries of the modern age,”[9] Arendt notes how action and the political were overtaken by the vita contemplativa, the contemplative life. As the highest and purest type of action, it became the highest rung of human activity, and this lasted for some time. The trial of Socrates in ancient Greece played an important role in this shift,[10] where philosophers began to distance themselves from and distrust the political following the execution of Socrates. On this point, it is important to note that the primacy of contemplation did not equate to the primacy of thought over political action, as Arendt makes a clear distinction between contemplation and thought.[11]

Arendt observes that “the enormous superiority of contemplation over activity of any kind, action not excluded, is not Christian in origin.”[12] Contemplation can be found, for example, “in Plato’s political philosophy … [and in] Aristotle’s … articulation of the different ways of life … [which is] clearly guided by the ideal of contemplation (theōria).”[13] She describes how the philosophers of the ancient Greek world added “freedom and surcease from political activity (skholē)”[14] to the “ancient freedom from the necessities of life and from the compulsion by others,”[15] whereby the “later Christian claim to be free from entanglement in worldly affairs, from all the business of this world, was preceded by and originated in the philosophic apolitia of late antiquity.”[16] Thus, “[w]hat had been demanded only by the few was now considered to be a right of all.”[17] In this, we find a close parallel to what David Myatt, in “Classical Paganism and the Christian Ethos,” refers to as an “ancient paganus spirituality,” or “paganus weltanschauung” present in the Greco-Roman worldview.[18] From Arendt’s analysis, we find a clue and possible answer to Myatt’s question, “Is the fundamental difference between such a paganus spirituality and Christianity (past and present) simply the difference between λόγος (logos) understood as ‘reason’ and λόγος understood as faith and belief and thus as the Word of God?”[19] As we have seen, the difference rests heavily on the shift from the vita activa to the vita contemplativa in the ancient Greek world, where contemplation becomes the highest human activity. Understanding this shift may thus help us better understand the complex relation between the ancient Greeks and Christianity, and thus between logos and faith.

As a more substantive response to Myatt, I will note that Pope Benedict XVI addressed this very question – the relation between logos and faith – in his September 2006 address at the University of Regensburg, entitled “Faith, Reason and the University: Memories and Reflections.”[20] The Pope states that “[t]he encounter between the Biblical message and Greek thought did not happen by chance.”[21] From the vision of Saint Paul, for example, “who saw the roads to Asia barred and in a dream saw a Macedonian man plead with him: ‘Come over to Macedonia and help us!’,”[22] we find a line of interpretation that points to the necessity of a “rapprochement between Biblical faith and Greek inquiry.”[23] Though in the late Middle Ages there is evidence of certain theological trends “which would sunder this synthesis between the Greek spirit and the Christian spirit,”[24] the dialogue between the ancient Greeks and the early Christians – and thus between faith and reason – was more than a conversation: it took place as a kind of communion, one that has had a lasting influence on the modern world.[25] In fact, the “dehellenization” of the Christian worldview did not emerge until the sixteenth century with the “postulates of the Reformation,”[26] where Reformers were responding to a system of scholastic theology that appeared as “an alien system of thought” – one where “faith no longer appeared as a living historical Word but as one element of an overarching philosophical system.”[27] This was in contrast to the principle of sola scriptura, which “sought faith in its pure, primordial form, as originally found in the biblical Word.”[28] Even after the dehellenization of the Reformation, we find the convergence between the ancient Greeks and Christianity carried through the Enlightenment and into the modern world as a powerful impulse. Immanuel Kant, one of the most important thinkers in Western history, “stated that he needed to set thinking aside in order to make room for faith,” where he “anchored faith exclusively in practical reason, denying it access to reality as a whole.”[29]

In response to Myatt’s question then, we find that the complex relation between faith and reason has a similarly complex history with respect to the ancient Greek worldview and Christianity. In that history, the demarcation between logos as reason and logos as faith becomes blurred, which undermines its role in distinguishing the ancient Greek worldview from its Christian counterpart. On this point, Pope Benedict XVI says the following:

[D]espite the bitter conflict with those Hellenistic rulers who sought to accommodate it forcibly to the customs and idolatrous cult of the Greeks, biblical faith, in the Hellenistic period, encountered the best of Greek thought at a deep level, resulting in a mutual enrichment evident especially in the later wisdom literature. Today we know that the Greek translation of the Old Testament produced at Alexandria – the Septuagint – is more than a simple (and in that sense really less than satisfactory) translation of the Hebrew text: it is an independent textual witness and a distinct and important step in the history of revelation, one which brought about this encounter in a way that was decisive for the birth and spread of Christianity. A profound encounter of faith and reason is taking place here, an encounter between genuine enlightenment and religion. From the very heart of Christian faith and, at the same time, the heart of Greek thought now joined to faith, Manuel II [Paleologus] was able to say: Not to act “with logos” is contrary to God’s nature.[30]

Thus, in many respects the ONA is a response to a very old and long-standing dialogue between faith and reason, directed through the ancient Hellenic role of the vita contemplativa as the highest human activity, one that directly informs action. To return to the aforesaid question concerning a “movement away” from the ONA’s roots in extremism and politics with respect to Fenrir, it should be noted that this emphasis on contemplation is not meant to replace the three activities of the vita activa; it is meant to inform them by restoring a direct line of communication between how the transformative and ecstatic experiences of the ONA – such as those catalyzed by the Grade Rituals of the Seven-Fold Way – shape the way we inhabit and interact with the world.[31] With respect to the ONA, contemplation is specifically meant to inform plurality as the condition of action, where plurality and action also inform contemplation. Attempting to exclude one over the other is to misunderstand this relation, which sadly continues to occur both within the ONA and by its opponents. Insofar as action as the condition for plurality is political, so too are the ONA and Fenrir in this respect. However, Fenrir’s “movement away” from politics concerns a movement away from the substitution of action for contemplation, which involves a breakdown of the relation between the vita activa and the vita contemplativa. We find this breakdown in almost every major socio-political outlet in the world, which fail to take this complex historical shift into account – a shift that has made possible various developments in the modern world.

With respect to Fenrir’s movement away from extremism, Pope Benedict XVI’s comments regarding the topic of violent religious conversion ring true here. In a dialogue between “the erudite Byzantine emperor Manuel II Paleologus and an educated Persian on the subject of Christianity and Islam,”[32] the Pope recounts how:

The emperor, after having expressed himself so forcefully, goes on to explain in detail the reasons why spreading the faith through violence is something unreasonable. Violence is incompatible with the nature of God and the nature of the soul. “God,” he says, “is not pleased by blood – and not acting reasonably (σὺν λόγω) is contrary to God’s nature. Faith is born of the soul, not the body. Whoever would lead someone to faith needs the ability to speak well and to reason properly, without violence and threats… To convince a reasonable soul, one does not need a strong arm, or weapons of any kind, or any other means of threatening a person with death…”[33]

In closing, one should recall that Fenrir remains – and will remain for the foreseeable future – a journal of Satanism and the Sinister; and this should, at the very least, give one pause in considering how to interpret what has been said here: that the outer boundaries demarcating the true nature of the Order of Nine Angles are deeply hidden, complex, and discoverable only through years of difficult ordeals, careful navigation, and – most importantly – contemplation informed by plurality and action. The upcoming edition’s underlying themes of alterity, empathy, and practical sinister magick speak to this in a powerful way.

Home! and with them are gone
The hues they gazed on and the tones they heard;
Life’s beauty and life’s melody: — alone
Broods o’er the desolate void, the lifeless word;
Yet rescued from time’s deluge, still they throng
Unseen the Pindus they were wont to cherish:
All, that which gains immortal life in song,
To mortal life must perish!
– Friedrich Schiller, “The Gods of Greece”

Nameless Therein
Scothorn Nexion
Sun in Pisces, March 13, 2022
2775 ab urbe condita
 

NOTES

[1] Charles Taylor, A Secular Age (Cambridge: The Belknap Press of Harvard University Press, 2007), 27.

[2] Hannah Arendt identifies the vita contemplativa with the ancient Greek bios theōrētikos. See Hannah Arendt, The Human Condition, 2nd ed. (Chicago: The University of Chicago Press, 1958), 14. Regarding the role of contemplation in the ancient Greek world, Arendt characterizes it as follows: “and the life of the philosopher devoted to inquiry into, and contemplation of, things eternal, whose everlasting beauty can neither be brought about through the producing interference of man nor be changed through his consumption of them.” Arendt, Human Condition, 13.

[3] Hannah Arendt’s history with Heidegger is complex and will not be explored here. See, for example, Antonia Grunenberg, Hannah Arendt and Martin Heidegger: History of Love, trans. Peg Birmingham, Kristina Lebedeva, and Elizabeth von Witzke Birmingham (Bloomington: Indiana University Press, 2017). What is important for our purposes is that in addition to having studied under him directly, Heidegger had a profound influence on Arendt’s thought. Lewis and Sandra Hinchman note, for example, that “[r]eading Arendt’s few comments on Heidegger, one would scarcely imagine what a vast, pervasive influence he had upon her.” They add that “[t]he stamp of Heideggerian thinking is especially noticeable in three elements of Arendt’s work: the status of her elaborate system of distinctions and concepts, her approach to language, and her interpretation of action as self-revelation.” Lewis P. Hinchman and Sandra K. Hinchman, “In Heidegger’s Shadow: Hannah Arendt’s Phenomenological Humanism,” The Review of Politics 46, no. 2 (April 1984): 196.

[4] Arendt, Human Condition, 8.

[5] Ibid., 7.

[6] Ibid.

[7] Ibid., 9.

[8] This is consistent with the fact that the condition of action is plurality, since it is the plurality of human beings that constitutes the domain of the political.

[9] Arendt, Human Condition, 289. The full quote is as follows:

Perhaps the most momentous of the spiritual consequences of the discoveries of the modern age and, at the same time, the only one that could not have been avoided, since it followed closely upon the discovery of the Archimedean point and the concomitant rise of Cartesian doubt, has been the reversal of the hierarchical order between the vita contemplativa and the vita activa.

[10] See Arendt, Human Condition, 12: “The term vita activa is loaded and overloaded with tradition. It is as old as (but not older than) our tradition of political thought. And this tradition, far from comprehending and conceptualizing all the political experiences of Western mankind, grew out of a specific historical constellation: the trial of Socrates and the conflict between the philosopher and the polis.”

[11] Arendt does not address contemplation at length in The Human Condition, as she is interested in the historical shifts that have to do with labor, work, and action. However, regarding the shift from the vita activa to the vita contemplativa, in addition to the difference between contemplation and thought, the following comments may be helpful:

With the disappearance of the ancient city-state—Augustine seems to have been the last to know at least what it once meant to be a citizen—the term vita activa lost its specifically political meaning and denoted all kinds of active engagement in the things of this world. To be sure, it does not follow that work and labor had risen in the hierarchy of human activities and were now equal in dignity with a life devoted to politics. It was, rather, the other way round: action was now also reckoned among the necessities of earthly life, so that contemplation (the bios theōrētikos, translated into the vita contemplativa) was left as the only truly free way of life. (Arendt, The Human Condition, 14)

[12] Arendt, Human Condition, 14.

[13] Ibid.

[14] Ibid.

[15] Ibid.

[16] Ibid., 14-15.

[17] Ibid., 15.

[18] David Myatt, “Introduction,” in “Classical Paganism and the Christian Ethos,” 2nd ed. (self-pub., 2017).

[19] Myatt, “Introduction.”

[20] See Pope Benedict XVI, “Faith, Reason and the University: Memories and Reflections” (speech, Aula Magna of the University of Regensburg, Bavaria, Germany, September 12, 2006). A transcript of the speech can be found at www.vatican.va.

[21] Pope Benedict XVI, “Faith.” Interestingly, Pope Benedict XVI also addresses faith and reason with respect to the relation between Christianity and Islam. Recalling part of a dialogue carried on “by the erudite Byzantine emperor Manuel II Paleologus and an educated Persian on the subject of Christianity and Islam,” he notes “the truth of both,” adding that:

It was presumably the emperor himself who set down this dialogue, during the siege of Constantinople between 1394 and 1402; and this would explain why his arguments are given in greater detail than those of his Persian interlocutor. The dialogue ranges widely over the structures of faith contained in the Bible and in the Qur’an, and deals especially with the image of God and of man, while necessarily returning repeatedly to the relationship between – as they were called – three “Laws” or “rules of life”: the Old Testament, the New Testament and the Qur’an.

[22] Cf. Acts 16:6-10

[23] Pope Benedict XVI, “Faith.”

[24] Ibid.

[25] With respect to the convergence between the ancient Greek world and Christianity, Pope Benedict XVI observes the following:

This inner rapprochement between Biblical faith and Greek philosophical inquiry was an event of decisive importance, not only from the standpoint of the history of religions, but also from that of world history – it is an event which concerns us even today. Given this convergence, it is not surprising that Christianity, despite its origins and some significant developments in the East, finally took on its historically decisive character in Europe. We can also express this the other way around: this convergence [between the ancient Greek world and Christianity], with the subsequent addition of the Roman heritage, created Europe and remains the foundation of what can rightly be called Europe. (Pope Benedict XVI, “Faith”)

[26] Ibid.

[27] Ibid.

[28] Ibid.

[29] Ibid.

[30] Ibid.

[31] The question of how we interact with others in the world, particularly with respect to the relation between plurality, action, and community, is a theme relevant to my forthcoming article for the upcoming edition of Fenrir, which concerns alterity (our relation to the other).

[32] Pope Benedict XVI, “Faith.” The Pope notes that this dialogue may have occurred in 1391, “in the winter barracks near Ankara.”

[33] Ibid.


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

Posted: March 10th, 2022 | Author: | Filed under: Acausal Theory, Alchemy, David Myatt, Fenrir, Inner ONA, O9A, O9A Nine Angles, Occultism, Order of Nine Angles, The Sinister Tradition, The Sinisterly Numinous Tradition | Tags: , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , | Comments Off on Wonder, Alterity, and the Immemorial as Devotional Candor in the ONA

Visitation

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

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

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

Much like the Order of Nine Angles, the ideas that have shaped the Western tradition are characterized by what Aristotle identified as wonder. This sense of dispositional awe in the face of an incomprehensible mystery – what Rudolf Otto, in one of the most widely read German theological works of the twentieth century,[1] famously characterized as mysterium tremendum et fascinans, “a mystery that inspires dread and fascination simultaneously”[2] ­­– marks an enduring response to the way we inhabit and orient ourselves in the world.

This “solitary and silent ‘residence’ of wonder”[3] finds shelter in a wide history of Western thought. In the Theaetetus, Plato describes wonder (thaumazein) “as the beginning or archê of philosophy.”[4] Aristotle describes this with respect to the way we begin (archontai) by wondering (thaumazein) whether things are as they seem.[5] We find these “beginnings” reiterated powerfully in the Renaissance Platonists, who were “[h]eirs to late ancient and medieval Christianity” and stressed “the epistemological or ontological status of miracles, thus exploring the cognitive side of amazement and the metaphysical side of any sort of spiritual intervention”;[6] in works of the early thirteenth century, such as those of the English nobleman Gervase of Tilbury, who outlined “three categories of wonderful things”;[7] through the exploration of magic in the Middle Ages and early modern period as an “enquiry into the wonderful”;[8] and in many other major Western figures, such as Plotinus, St. Thomas Aquinas, Descartes, Pascal, Thomas Hobbes, John Milton, Malebranche, Spinoza, Hegel, Kierkegaard, Heidegger, and Kant. In fact, it was Kant who famously remarked how two things fill the mind with wonder: the starry sky above and the moral law within.[9]

All of these explorations of wonder share in common an “attitudinal change which occurred in the European history of ideas,” one in which “a radically new way of approaching reality evolved.”[10] In a similar spirit, we are witnessing a radical new way of approaching reality in terms of the ONA’s evolution. In addition to an attitudinal change in the ideas that have shaped the tradition, one can sense a change in the climate that informs the ONA’s praxis. From the flashpoint of the “noise,”[11] gossip, and interpersonal infighting that have occurred for decades at its outskirts, we now find reflected in its collective exoskeleton what has always remained hidden in its esoteric heart: a relationality or plurality that becomes “visible” when this sense of wonder comports one utterly beyond rational comprehension, one that is acknowledged in our fundamental relation to the other. In the ONA, this relation is embodied in transformative action through empathy; and in such a way that it cannot be reduced to the self or comprehension.[12]

Through wonder and in the face of modernity, the ONA attempts to explore “what was lost in the destruction of our capability to be astonished and perplexed.”[13] As Jacques Taminiaux notes, this wonder or thaumazein is enduring,[14] driving the way the ONA’s philosophy informs its praxis and how this carries over into concrete experience. As one embarks on a journey leading to radical transformation with respect to the incomprehensible alterity or otherness of the world, one discovers what David Myatt, in reference to Aristotle’s Nicomachean Ethics, cites as a “wordless-awareness,” which he connects to empathy in the Corpus Hermeticum.[15] Myatt’s point regarding “a mortal apprehension that Being, and certain beings, are not or cannot be subject to, nor explainable, in terms of causality”[16] is analogous to the fact that our fundamental relation to the other through empathy cannot be reduced to comprehension. Rather than comprehended or understood, it is acknowledged or “apprehended” through the practice of simple but difficult primordial experiences leading to transformation. Thus – and this point is sometimes overlooked – in addition to its philosophy, the ONA also requires practice.

As that which directs this wordless-awareness in relation to empathy as a fundamental relation to the other, we find that wonder is not just enduring but what Jean-Luc Nancy calls the immemorial: a kind of excess or overflowing that resists memorialization or being made into a monument. As a vital collective presence spanning a plethora of ancient and modern traditions, the ONA exceeds itself, having neither definitive leadership nor singular authority. In some respects, its enduring wonder “never commemorates”[17] – it is not a monument to the past, nor does it memorialize. And yet, what Nancy says of the immemorial equally applies to the ONA from its past to present day: it is “what is infinitely ancient and thus definitively present.”[18] In its cathartic practice and tragic revelation, the ONA speaks to something timeless and yet concretely present in the world. The mysteries it promises are systematically attainable through practical action. And while they remain intimately hidden and out of reach as an irreducible opacity – something ungraspable, even to the self – they are nevertheless not beyond the world but “present right here.”[19] In the value of what it reveals, in its timeless mystery, and in its solemn yet enduring visitation, the ONA is “what is never to be seen or said, but toward which one does not cease to move – and that is the immemorial.”[20] In much the same way that the immemorial frees itself from memorialization through its own excess, so too does wonder free the ONA from becoming yet another internet relic, one crystalized in history as a blueprint for what could have been, lost to future generations as a curious irrelevance. With the changing seasons and as we look from earth to sky for guidance, I remain optimistic that what Nancy says of the immemorial may serve as a kind of ongoing augury for the future of the ONA: “[that it is] always to come again like the return of a past more ancient than any past, its visitation always reprised in a movement in which the surface itself rises up, billowing and leaping out.”[21] Whether this “billowing and leaping out” will prove to be a hex or a haruspex remains to be seen.

In closing, I would like to note that it is this spirit of wonder that will motivate the upcoming and future editions of Fenrir, the ONA’s journal of Satanism and the Sinister. This article will be published in slightly revised form in the upcoming edition and is meant to serve as an introduction to some of the themes that will be addressed in more detail there – themes such as alterity, empathy, and sinister magick. As editor of the journal, I should also note that I have an important announcement, which will be revealed in the very near future. I would like to conclude with an excerpt from a message I recently wrote to a friend and well-known ONA associate, one that I think will prove timely, relevant, and interesting for our best and brightest:

[…] whether running Fenrir or having a wide influence on the ONA in a public capacity, one cannot let transparent emotions inform the opaque intentions motivating what others say. The ONA is beyond personal affectation or judgment, beyond you and I, beyond even its founders. Over the last decade of involvement with the ONA and the Seven-Fold Way, I have witnessed some of the most painful and transformative experiences of my life shape something radically ineffable, melancholic, cathartic, serene. In that “something,” which is utterly intangible and yet directs everything we do, I found a presence worth dying for; and, more importantly, worth living for – authentically and with integrity. It is my hope that […] you see the value in devotional candor, in submitting to something beyond the self, something absolute and incomprehensible.

Four Witches

– Albrecht Dürer, The Four Witches, 1497

Nameless Therein
Scothorn Nexion
Moon in Gemini, March 9, 2022
2775 ab urbe condita

NOTES

[1] Todd A. Gooch, The Numinous and Modernity: An Interpretation of Rudolf Otto’s Philosophy of Religion (Berlin: Walter de Gruyter, 2000), 1. The text referred to here is Otto’s Das Heilige: Über das Irrationale in der Idee des Göttlichen und sein Verhältnis zum Rationalen (1917), commonly known by its shortened English title, The Idea of the Holy.

[2] Ibid., 2.

[3] David Bollert, “The Wonder of the Philosopher and the Citizen: Plato, Aristotle, and Heidegger” (PhD diss., Boston College, 2005), 2.

[4] Ibid., 3. The reference to wonder in Plato’s Theaetetus occurs at 155c-d.

[5] Ibid., 93. See Aristotle’s Metaphysics, 983a12-13.

[6] Elisabeth Blum and Paul Richard Blum, “Wonder and Wondering in the Renaissance,” in Philosophy Begins in Wonder: An Introduction to Early Modern Philosophy, Theology and Science, ed. by Michael Funk Deckard and Péter Losonczi (Cambridge: James Clarke & Co, 2011), 1.

[7] Koen Vermeir, “Wonder, Magic, and Natural Philosophy: The Disenchantment Thesis Revisited,” in Philosophy Begins in Wonder, 45. These three categories are characterized by “things we consider unheard of,” sometimes through variations in nature, “at which we marvel”; by things whose cause is unknown and thus “inscrutable to us”; and by “customary experiences” that differ from others.

[8] Ibid., 51. Vermeir here lists two philosophers of this period with respect to the relation between magic and wonder: the Protestant philosopher Heinrich Alsted (1588-1638), who wrote that “magic is the art which is concerned with wondrous effects [apotelesmas], commonly known as incredible”; and the Jesuit scholar Gaspar Schott (1608-1666), who defined magic as “whatever is marvellous and goes beyond the sense and comprehension of the common man.”

[9] Dennis J. Schmidt, “Thank Goodness for the Atmosphere: Reflections on the Starry Sky and the Moral Law,” Research in Phenomenology 50 (2020), 370.

[10] Péter Losonczi and Michael Funk Deckard, “Introduction,” in Philosophy Begins in Wonder, xvii.

[11] Despite a few interesting ideas and an appetite for vital experience, I find Crowley’s writings and way of thinking problematic on a number of grounds. That said, something he wrote in Magick without Tears is relevant here: “You ask me what is, at the present time, the greatest obstacle to human progress. I answer in one word: NOISE.” Aleister Crowley, Magick without Tears, ed. Israel Regardie (St. Paul: Llewellyn Publications, 1973), 125. See chapter 14, “Noise.”

[12] Part of the mystery of this esoteric dynamic lies in the twofold sense in which the relation to the other arises from the ONA’s emphasis on the individual as a means to empathy, and how this acknowledgement actualizes itself at the level of transformative experience (which occurs individually but exceeds the individual).

[13] Losonczi and Deckard, “Introduction,” xxv.

[14] Bollert, “The Wonder of the Philosopher,” 3.

[15] David Myatt, “Chapter Two,” in “Classical Paganism and the Christian Ethos,” 2nd ed. (self-pub., 2017). See the section, “An Appreciation of Acausality” in addition to the subsequent section, “A Mortal Wordless-Awareness.” The reference here is specifically to “the activity of theos … [as] a wordless-awareness.” His reference to empathy in connection to this worldless-awareness pertains to tractate VIII of the Corpus Hermeticum.

[16] Ibid.

[17] Jean-Luc Nancy, “Visitation: Of Christian Painting,” chap. 8 in The Ground of the Image, trans. Jeff Fort (New York: Fordham University Press, 2005), 108.

[18] Ibid., 116.

[19] Ibid., 109. On pp. 108-109 Nancy says: “On this side of or beyond the memorial, that is, beyond or on this side of the self and of what can be subjectivized: the hereafter or the other world (death, in that sense), not outside the world but present right here.”

[20] Ibid., 111.

[21] Ibid., 118.