The Seven Numinous Laws
1. There is a time to be active and a time to be passive, one must master the science of Wu Wei.
2. When you start down the Numinous path, you must be prepared to make major adjustments to your lifestyle, state of living, status of possessions, and ultimately your own identity.
3. There will always be a “Crisis of Belief” at a critical point wherein you question the wisdom of embracing a Numinous Life. Faith in the revelatory power of the Numen will (or could) get you through this phase.
4. The Numen speaks through inspired texts and musick, precognitive dreams, intuitive revelation, and lucky circumstance.
5. The Numen invites you to join it in it’s work on the causal field.
6. The Numen is always at work around you.
7. A Nexion to the Numinous may be opened in the conjugal relationships we have on the causal plane.
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This opens up a question. How does a Nexion know that it is doing the Will of the Numen?
1. Each member of the Nexion is a body part and the Nexion is the body. This leads one to ask who is responsible for convincing the Nexion body that an act by the Nexion is the Will of the Numen.
Only intuitive insight can reveal this.
2. There must be ecumenical relationships between organizations that have related purposes. For example, most of the members of the Onyx Angels have taken the Horus/Maat Lodge initiation.
3. What is a Numinous gift? This is a preternatural phenomenon, a manifestation of the Numen through a human being.
4. Ultimately we must be prepared to become a totally new creature and shed the old self like a pupal covering.
5. We should endeavor to take all of the Myattian materials to all corners of cyber-Satanism until internet Satanism consists of The Numunous Way, The ONA, Reichsfolk, Folk Culture, and the extrapolations made therefrom.
6. The two most important principles –What are your doing with your time, and What are you doing with your money. $$$
7. We must engage not only in cyber propaganda but also in hard copy propaganda such as pamphlets and flyers left at appropriate locations. Not all of these flyers have to express our own views, they only have to cause a reaction which gets the job done.
8. Actual “IRL” meetings of a Nexus of Onyx Angels should include up tempo music, coffee, energy drinks, snacks, and there should be not only an atmosphere on conviviality but also a sense of dynamism, hence the coffee.
Best of Primevalism
A blog that expired before it’s time– I’ve been given the go ahead to post it’s contents on my blog so here goes.
These writings are here for archival purposes and do not reflect current policy of Onyx Angels. These writings are by (unknown number) of persons affiliated with (an ONA nexion?).
Primevalism starts immediately below.
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Time to take this to the next level. I’m tired of this fucking imagistic stasis which binds expression– mine and others– into a kind of pseudo-sinister fucking balancing act. I’m tired of everyone treating Anton Long’s perturbations as if they were their own Arcana. Fuck that. We’re more than that. And I’m going to show you just the fuck how.
Primevalism.
Behold, a causal fucking form appears. A new shade of suicide.
Basics: throw yourself forth into the world of mundanes. Spark a fucking fire in their souls. Fuck them till they scream, fuck them till they bleed, fuck them till they’re mindless fucking conduits for the heavens and hells you rape their little souls with. Seduce them to a primevalism before abstractionism, break down their cozy little crystallisation of life-force into a torrent, break them down from into a gushing, screaming, pleading whirlpool of ecstasy and terror and love and fear. And presence.
Tragedies, gifts from heaven, sudden destruction, wonder, numen (awe and terror). Make them puppets to a life-force writing plays which are their own dissolving into it, sacrifice them on alters to a heaven that they could know no other way, let them feel the brilliance of the rage and ecstasy which animates our kind. A nightmare destruction of all that they are by a vengeful resurgence of what they forgot… the moment they stopped being wolves, and became domesticated fucking dogs.
Actually, do whatever the fuck you want. That’s just what we’re going to do. And this is where we’re going to write about it.
Enjoy.
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We’re not going to talk about alchemy so much here, unless we find it seductive to do so. If you want to read about it, go look at Phase 1 or beyond. Whatever: alchemy is seduction.
http://rabbitsandrazors.wordpress.com/rabbits-and-razors-x/
If you can’t work that out, try seducing it into your consciousness. Fuck– it’s good, isn’t it?
External, internal, Aeonic– yeah, it fits.
So, my dears, external seduction: Nemesis and I (Sheliak) will be questing out into the world, seducing it to pleasure us, and then seducing you by writing about it here. I come just by looking at something beautiful (and pity you if you don’t… it’s an ecstatic blessing), but I’ll mostly focus on human beings. Nemesis can do whatever she likes. The primeval isn’t a fucking formula, after all: it is the death of formulae, the intrusion of what hadn’t been accounted for, long-standing stasis shattering and falling to the ground in a chorus of screams and wails and exaltation.
Sons of Typhon, Daughters of Echidna… revolt!
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I laugh so hard at these mundane, domesticated sub-humans who get all excited about being ‘good’ or ‘bad’ in bed. Don’t they fucking know that there is only being bad in bed, for anybody who that whole freneticism even makes sense to. If you’re good, it might happen to be in a fucking bed, but you’re certainly not ‘good in bed’—you are sex, and your life is the erotic.
Do you know what beds are? They’re cages. Break the fuck out, and take the world by storm.
Fuckin’ beds.
What the fuck is wrong with you dogs? You forgot how to be fucking wolves—that’s what.
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Razor-blossom star-fire, Cross the black sky
with white-cut tongues of sword-blood, trail the die
of life, rolled left, across a path of stars.
Tears fall from this crimson: eye of fate scarred.
Venom raining violet from the soft abyss:
Life. A gift, a chance, though hard? You are grist,
cursed grist to the mill of a soft God,
whose grace has all through you by your rough will…
And what if I were she? Would you kill me?
For hate of my infinite ecstasy?
You suffer for your sins you fool: you miss
the sole target of true virtue: this bliss.
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Primevalism is operant here; we’re currently working on ways to distil and communicate the essence of something which flows and manifests beyond words and their implicit linearity. We’ll probably, for the most part, write about specific missions, games, and acts of magic.
That said: fear.
The great revealer. The destroyer of artifice and affectation. Truly, an arena for magick.
If you can take fear, if you have been initiated by fear, if you have been dragged to the edge of sanity again and again by this primeval upsurge… you know. If you have machinated over and over, tried to implement your will and reason and causal orderings time after time, and seen every attempt smashed upon the rocks of unforgiving primality… you know. If you have had your most beautiful and loving comforts turned into hells whose beauties were only ever snares, dragging you into a fractally infinite world of pain beyond pain, that dominated time and intruded into your life from dimensions beyond its own… you know.
You know how this purifies you. You know how it makes you. You know its power.
You survived.
And, looking into the eyes of these so-called ‘magicians’ who proliferate, you’ll sense that they would probably be brought to their knees by it. That they would abandon their comforting illusions of occult power when faced by it. And that… they might not survive.
Learn how to evoke it at will, and to drag them into it; into it, where you know how to survive, and where your eyes will remain open and alert whilst theirs are rigid and frozen; then you will have dominion.
Observe any unrefined ‘satanic’ group; they turn into wailing, screaming children at the first sign of it. When their status is threatened, for instance. I’ve laughed my way through such situations, where so-called ‘satanists’ reveal themselves for what they are– ‘FUCK YOU. I’VE HAD ENOUGH. AND YOU TOO LYRA– FUCK YOU AS WELL. I’VE HAD EVERYTHING TAKEN FROM ME…’
But it goes far, far beyond that. It is alchemical, magical, dominant; it destroys what is built upon soft foundations, and elicits and potentially develops the virtue of what is not; terror is, verily, the greatest and truest of magical keys.
How much are your friends worth? Do you and your partner really love one another? What strength and truth really lie behind the protective veil of your normalities and emotional balances? This terror beyond terror will show you.
It will show you, rend what is weak or false from you, and bring forth the depth and strength in your life, if there is enough of it… If there isn’t, it will probably just scar you or destroy you.
Is this your game? Can you take this? If not, then Primevalism is a poison to you.
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speak. [Shrill white brilliance, tearing through flesh].
I am vengeance. [Hear the call, knife edge of forgotten dreams].
ARCANUM MAJISTERIUM.
Time, your prison time, collapses under my gaze. Transcend extension and be infinity realised, now– or die here.
[You move by plans and maps: dull lines stretching through infinity of fabric, half-sensed and with fleeting respite from suffering ever-extending you, crucified half-life drawn upon and from the ecstasy of the cosmos. I am the ecstasy, I am your beginning and end, I am your genesis and cessation, I am your heaven and your punisher.]
He lives through me. I crush time with laughter, these wretched sleepwalkers are shells and fragments of the totalities I cast aside thoughtlessly, infinite ecstasies trampled like blades in a field…
The world is in me, the world is through me, the world is my body, mastered.
My body is the body of paradise, hunting.
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One of the primary barriers between the average city dweller and Primevalism is… sitting down. Their peaks and depressions are expressed via the excitement with which they respond to their computer screens, the frenticism of their mentation, and the intensity of their sedentary self-indulgence. Their movement does not gracefully, dancingly express the energies they partake in– when energetic, it is an interlude between rests, or an exercise of what their spontaneous expression would not normally exercise. They are devoid of that primal pulse of life which expresses itself through the joy of a child, the ecstasy and terror of the hunt, the weeping of the desolate…
To dance through the city of London of is to be outside of the rigid mutual control systems– the tacit consent to a constricted and abstractly derived pace of movement, and thus of life– which operate within it. To be scared to run, scared to spontaneously weep, hesitant to laugh at the cosmic joke which you might, perchance, realise this charade of stability to be: that is to be mundane. That is to be owned in body, owned in movement, and thus owned in your primal, spontaneous expression of the Life you presence.
To think, and live, on your feet; to move through the environment you find yourself in without being internally constrained by the abstract environment which the city’s laws of movement superimpose upon it; to mock the very existence of the coward by your dancing, striking, loving body. That is to presence an intimation of the primeval…
Individually, this is madness or innocent courage. Tribally, it is a living expression of a heretical connexion, embodied and striking at the enemy’s heart. It is the magick of hidden Life encoded into symbiotic forms of movement: a nexion, burning.
Horus/Maat– N’Aton
Predictions of a new species. I am interested in combining these materials with my own understanding of Dreccyana ( nod to C. 352 ) especially after reading “We Are Drecc” for the dozenth time. The ideas will have to be distilled but there’s something here if one can sift through the irrelevant ideas and outmoded data. I also want to get the Reichsfolk stuff in here, now that ONYX ANGELS have adopted the Reichsfolk Declaration as a right replacement for the previous mode of National Anarchism. The N’aton materials presuppose the coming of a new type of being which communicates empathically and has an insectoid social order.
This post is one of several to come on this topic and to elucidate further I’ll include the relevant materials below.
First, We Are Drecc
http://onanxs.wordpress.com/we-are-drecc/
Next, the Horus/ Maat lodge materials.
Feast Of the Hive
by Soror Nema
N’Aton:
These rituals are given to Man to know in the seventy-third year of the
Aeon of Horus. They are practiced in the flowering of the Aeon of
Maat. They have been revealed at this time so there may be a
comprehension and understanding of the nature of Man as he will be, and
of the Alchemy of Maat.
The “post-Victorian” climate of sexual liberation has diluted the
intensity of the subjective appreciation of sexual Alchemy. The social
environment of Western man in the seventh decade of the Aeon of Horus
has rendered a sacred form profane.
In keeping with the formula of IPSOS, by which the Magickal Current of
Maat has been united with the Current of Shaitan, it is now the time
and here the place for the unveiling of the evolution of Alchemy. To
the end of infusing new life into the High Art, are these rituals
given.
The celebrants of these rituals are Kings, individuals secure in
their self-awareness and personal sovereignty. They freely choose to
function as priest and sacrament for the benefit of the gestalt. Not
from a desire to cease living, nor from a concept of the “nobility of
martyrdom” do they base their acts… From a profound love for and
unity with their Race, they donate their physical bodies.
Individuals dwell in small enclaves, or Hives, whose populations range
from a few hundred to about a thousand. There is but one true city on
the planet, Meshikan. It is mounted upon a platform and travels from
continent to continent. Its function is to serve as the administrative
and archival center of the Race. In our time, there is no desire to
crowd together in cities. We are en rapport through individual
participation in the gestalt.
The Hive Temple functions as a center for religious gathering,
artistic-display (as a museum/theater of creative and performing arts),
and local administrative functions. It is not uncommon for individuals
of other Races of the Comity to be guesting in the Hives (provided, of
course, that such Brothers are of structures compatible with the
environment.) These Brothers may, if they choose, participate in the
Hive-Feasts — our definition of “human” has expanded considerably
since your era.
The Shadow Priesthood functions as a balance-weight for the Hive; as
such it is perhaps philosophically more akin to the essence of Maat
than the Dayside order. We have found that only the younger
Race-members of the Comity, such as ourselves, still distinguish
between noumena and phenomena, the Nothing and the All. Until we
achieve the degree of maturity enjoyed by our Elder Brothers, however,
we will maintain the dual priesthood for the sake of polarity and
balance.
The rituals presented here may strike some individuals of your time as
a reversion to barbarity and precivilized practices. Evolution
progresses in spiral form, with a point on the circle also moving
forward with each revolution. To acquire the essence of certain virtues
our ancestors ate their enemies; for the same basic purposes we
eat our friends and brothers.
The Christian Communion service was a type of prefiguring of the
Hive-Feast, though the symbolism of bread and wine, despite the factor
of “transubstantiation”, was indirect and dilute. The sacramental
flesh of the Feast of the Hive is the most direct transmitter of energy
available to us on the physical plane.
As you read of these rituals, be careful of your guard. There are
eaters of bodies other than flesh, who lurk about the Gate between our
times… By the same mouth that eats the holy flesh is the word of
love and balance spoken.
To the south of Temple rotunda is a large iron cauldron, suspended
over a fire-pit. In the Great Hall of the Temple is the banquet table,
large enough to seat the entire Hive. On the north of the rotunda is
the Arena. To the west is the dias-altar, vested in crimson, and to
the east, a latticed meditation-bower.
THE WAY OF COMBAT (Rajas)
Two Warrior-Priests/Priestesses, of matched skill, strength and
spiritual enlightenment, shall, agree to participate in this Working.
They shall have been on a vegetarian diet for at least six weeks prior
to the working, on a regimen of lean, rare meat for the week
immediately preceding the rite. and fasting for twenty-four hours in
advance of the actual combat.
Only after five years of intensive physical and spiritual training is
an Aspirant qualified to participate in a Ritual of Combat, and that is
as an Armed Warrior. The only weapons permitted are a blade of
forearm’s length and a shield of forearm’s diameter. After surviving
five years of armed combat and further training, a priest is then,
qualified as a Warrior of Air; the only weapons are the naked hands.
Both types of ritual are fought to the death of one Combatant.
This ritual is performed on the Solstices. The Combatants are the
concelebrating priests for the rite, with the Firemaster, Tanner,
Goldsmith and assistants as acolytes.
The Hive assembles within the Temple before the Solstice dawn. From
the appearance of the first light, all sit in silent meditation, and
then hymn a greeting to the sun as the disk rises above the horizon.
Wine, cakes and fruit are distributed among members of the Hive, as the
young candidates for Warriorhood are brought forth and presented with
their Aspirants’ robes and practice weapons.
They are received by the teaching-priests with due solemnity, and this
reception marks the beginning of their training-period.
There follows a duel-dance by pairs of fourth-years students using
blunted weapons. They enact an appropriate Martial legend from the
race-past. As the Sun approaches noon, the Arena is cleared and the
Hive falls silent.
The Firemaster enters with the Combatants, who are naked and oiled. The
Firemaster kindles two torches and hands one to each of the Combatants.
They bow toward the Hive to the Firemaster, and embrace each other.
They touch the torches together, uniting the separate fires into one
flame, then cast the torches into the bed of kindling beneath the
cauldron. As the flames grow, they return to the Arena.
They fight, each seeking to inflict a swift and fatal blow upon the
other. Lithe, catlike, their strikes and parries are more rapid than
the eye can follow. They are evenly matched, veterans of other such
rites, and dedicated Masters of their Art. Their fasting has heightened
the senses, the danger has brought them to the peak of their ability in
act.
The Balance of the Feather brings the decisive blow; one stands, one
fails. The Firemaster determines death; if necessary, he indicates one
further strike by hand or sword, and the first part is complete.
The body of the vanquished is suspended, and the Tanner removes the
skin, which he will process into fine parchment for the Temple scribes
The scribes will write of the life of the slain upon it, and place it
within the revered Book of the Great Ones.
The body of the slain one is butchered and seethed in the cauldron
until sundown, when the feasting begins. At sundown, the cauldron is
removed from the fire and the stew is served as main dish for the
banquet. The victor is awarded first choice of parts, usually the heart
or the liver.
The Skull will be gilded and jeweled and placed in a niche of honor
in the Temple wall above the Arena. The bones will be
transformed, where possible, into hand weapons; the remainder will be
burned.
The preliminary dietary discipline of the combatants, plus the
battle-engendered adrenaline, form the chemical base of the sacrament
of this rite. It is part of the Firemaster’s task to so employ the use
of herbs in the cooking process that the communal benefit from the
feast manifests in terms of strength and endurance rather than
agitation and belligerence.
Communion in the ritual of the Way of Combat confers upon the
participants those virtues – peculiar to Mars, Jupiter and the Sun, and
special facility on the Paths connecting them. To balance the forces
invoked by this rite, its Dark counterpart is performed by the Shadow
Priests in the subterranean chambers below the Hive Temple.
The Shadow Priests are few in number; the Hive is aware of their
existence and necessity, but they operate on a hidden basis, as a
symbolic Unconscious of the gestalt. Their ranks are filled by a
selective process: candidates are those who discover within themselves
a talent for Working the Qlipoth, and who are deemed acceptable by the
practicing priesthood. Their Initiation Ordeal consists of living for
a year severed from participation in the gestalt.
The Dark version of the Way of Combat has, as its major distinguishing
feature, the death by suicide of one of the combatants. Instead of
defending one’s life while seeking to bring death to the other, the
warriors of the Shadow Priests seek to prevent the other from suicide
while attempting to bring death to oneself. The first death
accomplished signals the end of the Combat, with the one left alive
obliged to preserve himself for the next occasion.
Following the feasts in the Temple above and the Temple below, the
Firemasters from both priesthoods meet to exchange a small quantity of
their Sacrament. The opposite broths are then distilled for use as
seasonings, thus maintaining Balance for the Hive.
THE WAY OF LOVE (Tamas)
This rite is held on the Equinoxes.
The celebrants’ are a priest and priestess, assisted, as before, by the
Firemaster, Goldsmith, Tanner and others.
Unlike the Way of Combat, the first part of the ritual is conducted
not in assembly of the entire Hive. but with the Brothers and Sisters
of the Priesthood of the Bee. This priesthood consists of those whose
Will it is to maintain the open communication of the Hive within itself
(i.e., to keep the health of the gestalt) and with the forces of
nature.
The major celebrants are assisted by six other couples of the
Priesthood of the Bee. Maat is invoked as the Gynander, and Gaia also
is called as the general representative of elemental Nature. This is
done at the dias altar.
The first couple unites on the dias altar. They consume a token amount
of the Elixir, but leave the greater part of it to be taken by the
second couple. The second pair, after sharing the Elixir of the first,
assume their place upon the altar, proceed with the Mass and Communion,
sharing this intensified Elixir with the third couple. This process
continues to the point where the sixth couple has shared Elixir with
the major celebrants. There is here both a cumulative and distilling
effect, so that the primary celebrants will be producing an Elixir of
seven distillations and seven increments.
On this final occasion, however, when the priestess mounts astride
the priest, the Firemaster binds them together with cords, permitting
just enough mobility for the act to be performed. As the first slow
movements begin, to the soft chanting of the encircling priesthood, the
assistants of the Firemaster quietly enter with a silver-pointed
javelin. This he takes and holds, standing at the foot of the altar.
As the tempo of the act increases, so does the chant rhythm. At the
orgasm of the priest, the priestess leans forward upon him in embrace,
and the Firemaster hurls the javelin, piercing both through the heart.
The binding cords prevent any death-reflex from separating them; still
coupled they are spitted and slow-roasted until nightfall. The bodies
are gutted and cleaned through lateral incisions that do not disturb
their positioning.
In preparing the flesh for serving, the Firemaster carefully
extracts the Elixir. He extends its quantity with consecrated and
purified ingredients and it is used with the fleshmeat in the form of a
sauce.
The Hive assembles at sundown for the feast. The twelve participating
priests; and priestesses wait upon the feasting Hive-Members, bringing
the Elixir to each in a silver vessel. The Singers perform love songs
and lays in honor of the day’s concelebrant couple. The wine for the
feast is aphrodisiac, and a variety of drugs is available after the
eating is finished. Night sees the Hive in embrace, in dance, in
love-making.
A torchlight procession forms at midnight and the bones of the
concelebrants (excepting the skulls) are carried to a plot of earth on
the Temple grounds that is the representation of all lands under
cultivation. The bones are buried in a trench along the perimeter of
the plot, except for the femurs which are added to those already
positioned vertically as fencing for the plot.
Gala is invoked by the Firemaster, a small libation of the Elixir is
poured on the earth, and the procession sings hymns to the elements and
to the planet as it returns to the Temple and home.
The Goldsmith silver-plates the skulls and jewels them, after which
they are placed in niches above the dias-altar. The Tanner’s only task
following this rite, is to plait the hair of the celebrants in
intricate patterns to form a mat upon which the skulls will rest.
The virtues here pertain to Mercury (communication), Venus (unifying
relationships) and the Moon (receptivity to and linking with the spirit
of Nature).
The Shadow Priesthood, meanwhile, conducts the obverse rites
underground. This consists of a dual process of oral homosexual
workings, with the Sisters and Brothers working on twin dias-altars.
The description will follow the male aspect, but the Sisters work in
the same manner, with the vaginal fluids being processed like the
semen.
There are six participants assisting the main celebrant. The first is
fellated to orgasm by the second; the majority of the Elixir is
conveyed by mouth to a silver vessel between the dias altars (the
Sisters deposit their Elixir within the same vessel), and a small
portion of it is retained and consumed by the second priest. The third
priest duplicates the process, and so on until the major celebrant
completes it with the sixth priest.
The Firemaster stands ready with the javelin, and the Tanner does the
same at the Sisters’ altar.
The first assisting priest kneels before the celebrant who is
spreadeagled on the altar, and with the utmost skill, brings him to
orgasm. This is timed as closely as possible with the Sisters, so that
both achieve ecstasy and are slain simultaneously.
The first assistants then turn to each other and commingle the Elixirs
in a kiss, again depositing the majority in the vessel and retaining a
small amount for their own consumption.
The Firemaster binds the slain priest and priestess back-to-back for
the roasting, and proceeds with the preparation of the Elixir as a
sauce. There is an exchange of a small quantity of it between the
Firemasters later, as in the Way of Combat.
The Shadow Priesthood assembles for this feast, which is followed by a
great ring of oral-genital connection, with the sexes alternating.
A torchlight procession forms. Since the Shadow Priesthood is
relatively small in number, the remaining flesh is placed on the Tower
of Silence for the Temple vultures to consume in the morning. The bones
are carried to the sea, or to the nearest inland water-way. The Dark
Mother Ocean is called upon, and Dagon. Cthulhu and the other Elder
Gods are invoked. A libation of the Elixir is poured into the water,
and the seal of Maat is placed upon the Gate between when the Elder
Gods withdraw. The Shadow Priests return to the Temple before Dawn.
THE WAY OF THE DRAGONFLY (Sattvas)
There is no fixed time for the culmination of this ritual; it is set
according to the word and will of the celebrant.
The celebrant selects a young assistant from among the Priesthood of
the Black Flame. This assistant vows a year’s time to the completion of
the Dragonfly rite, during which he or she will live with the celebrant
as chela.
They will spend most of their time in a hut in the woods, coming to the
latticed bower within the Temple during the Full Moon. They are
assisted in the Temple by the Healer and the Firemaster.
The ritual is begun by an invocation of Shiva on the night of the Full
Moon. He is invoked in his Lion Face aspect.
With the assistance of his chela and the Healer, the celebrant severs
his left foot and offers it to the Firemaster to be prepared. The
celebrant then consumes his roasted appendage, sharing a portion of it
with the chela.
The bones are carefully cleaned and varnished and are used to begin
the construction of a Shivalingam. The ritual is continued for the next
eleven Full Moons, with the severings at ankles, knees, hips, wrists,
elbows and shoulders.
The periods of time between the rituals are used by the celebrant to
bring down and manifest within himself the essence and completion of
the All. In the process of self-consuming, the celebrant concentrates
the All in an ever-decreasing volume of his earth-self, symbolized and
materialized in his physical body.
On the thirteenth Full Moon, the group again assembles within the
lattice-bower. Upon this occasion, however, the chela takes up
the Dagger, and upon command of the celebrant, stabs the limbless
trunk to the heart. The chela receives the dying breath of the
celebrant in a kiss.
The Firemaster prepares the body for a Hive-feast, reserving the pineal
gland which is carefully sun-dried, and covered with gold leaf. The
skull is plated with iron, and set within a niche above the lattice
bower. The remaining skeletal bones are placed within the Shivalingam
sculpture, which is then added to a circle of similar symbols
surrounding the bower.
A Shadow-Priest compliments the ritual as follows:
Kali and Maut are invoked on the dark of the Moon. With the severing of
each part on the following months, the chela bears the part to the
Tower of Silence for the vultures. Any bones that may remain are
collected on the following visit.
The Shadow Priest spends the intervals between rituals in a
subterranean grotto, expanding his being toward the Nothing. The
vultures disperse his physical self in like manner
On the thirteenth occasion of the rite, the Firemaster and Healer
attend. The chela dispatches the celebrant with a Dagger, but here the
celebrant receives the chela’s breath with his dying gasp.
The Healer cuts two openings in the skull, immediately above the cars,
and thus removes the pineal gland. He then carries the skull to an
anthill where the soft parts are removed. The trunk is carried to the
Tower of Silence, and the available bones are recovered at an
appropriate time. The skull and bones are taken to the shrine of Kali
in her cavern-temple and are added to the adornments begun by previous
celebrants. The skull is strung on Her necklace, and the skeletal bones
are hung from her girdle.
The gilded pineals are brought by the respective Firemasters to an iron
coffer that occupies a niche in the corridor that joins the Temple of
the Hive and the Temple of the Shadow Priests. Not even the Firemasters
can distinguish among these Eyes of those who became All, and those who
became Nothing.
***
In considering these Ways-to-come, o ye Warriors of Heru, remember that
the atoms of your body were once dancing at the heart of a star. That
of which you are made will dance again in many forms, down through the
Aeons, for nothing of the Universe is ever lost.
Pour out freely your blood, and eat whatever is given to you – for
which is the greater ecstasy – “to be sugar, or to eat it”?
Do what thou wilt shall be the whole of the law; love is the law, love
under will.
IPSOS
First published in The Cincinnati Journal of Ceremonial Magick
Volume I, Number 3, 1978
Feast Of the Hive
Update
From this point forwards the ONYX ANGELS shall abide by the Reichsfolk Declaration.
This decision was reached by committee and was discussed totally. A copy of the Reichsfolk Declaration is below.
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The Reichsfolk Declaration
Reichsfolk is committed to presenting the truthful reality of National-Socialism. The truth is that National-Socialism is an idealistic and noble way of life based upon the principles of honour, reason, fairness, loyalty, duty to one’s own people, and to Nature, and respect for and understanding of other cultures and other ways of life.
Reichsfolk is committed to introducing others to the civilized reality of National-Socialism, and to striving to implement the idealism of National-Socialism in practical ways, through civilized, cultured, reasonable means, without using any kind of force or coercion.
It should also be made clear that the kind of National-Socialism that Reichsfolk seeks to establish – and all pure, genuine, National-Socialist organizations seek to establish – is a civilized and rational National-Socialism that rejects and opposes any kind of oppression, subjugation and intolerance toward others on account of culture, belief or race. Reichsfolk also opens its arms in friendship to all the peoples of the world, on the basis of mutual respect and honour.
The enemies of Reichsfolk are corrupt politicians and those – of any race, culture and belief – who use dishonourable means to oppress, tyrannize and subjugate others, or who do dishonourable, ignoble things which take away or restrict the freedom, dignity and honour of others, and/or which take away the right of people to respect the ways of their own culture and live among their own kind according to their own honourable laws and customs.
Reichsfolk expresses the view that all who call themselves National-Socialists should reform themselves, and adopt the true and genuine National-Socialism which Reichsfolk upholds: a National-Socialism which, being based upon honour, asserts that National-Socialists must treat all people with courtesy and respect, regardless of their race, their culture, their way of life or their beliefs.
One of the fundamental aims of this true and genuine National-Socialism is the creation of free and independent nations, co-operating with each other on the basis of equal partnership, where the people of a particular culture and race can live, among their own kind according to their own honourable laws, traditions and customs, thus enabling the different cultures of the peoples of the world to survive and flourish.
Genuine National-Socialist organizations do not wish to implement National-Socialism forcibly but only in a peaceful, fair, cultural and educational way thus allowing the majority to walk upon the true path of honour, reason and liberty. If National-Socialism becomes the choice of the majority only then will it be implemented in a political way. If it does not become the choice of the majority, then National-Socialist movements, groups and organizations will strive to co-exist with other religions, ways of living, and beliefs, on the basis of mutual respect, tolerance, freedom and understanding. National-Socialism seeks to use methods which are fair, just, rational and honourable to find and implement solutions to all the complicated and difficult problems which confront our species.
This mutual respect, tolerance and understanding is how others should treat National-Socialists, and if they do not treat National-Socialists in this way, then they are acting dishonourably and accordingly are our enemies and the enemies of all those who uphold honour, reason, liberty and true justice.
Reichsfolk
Shropshire, England
May 10th 112yf
Gods of the Blood
The book that introduced so many to the concepts of the ONA and other radical groups.
http://books.google.com/books/about/Gods_of_the_blood.html?id=FIwwWSSL5JIC
Website Review- The Numinous Way
http://www.cosmicbeing.info/
I have been aware of this website for roughly 6 months now and Myatt’s Numinous Way philosophy is a contributor to the “SpiritRoad” philosophy of Onyx Angels.
The website itself is attractive. The website is organized in a rational way to allow for easy browsing. It is one of Vasna Cincy’s missions to promote COSMICBEING.INFO for the furtherance on the ideas contained on the site.
Myatt is lucid and crisp and is potentially supersubversive in his ability to create a counterpole to the prevailing cultural mythemes.
Below is an excerpt from the website.
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Soli Deo Gloria
Being extracts from a letter written in reply
to someone enquiring about the philosophy of The Numinous Way.
Since you enquire about the veracity of my Numinous Way, I should perhaps emphasize – as I have mentioned several times over the past few years – that this Way represents only my own fallible answers born from my own pathei-mathos, and that I am acutely aware that the answers of many other Ways, such as Buddhism and the answers of conventional religions such as Catholicism, also in their own particular harmonious manner express something of the numinous and may thus for many people provide a guide to living in a more numinous way.
As I wrote many years ago:
The Numinous Way is but one answer to the questions about existence, [and] does not have some monopoly on truth, nor does it claim any prominence, accepting that all the diverse manifestations of the Numen, all the diverse answers, of the various numinous Ways and religions, have or may have their place, and all perhaps may serve the same ultimate purpose – that of bringing us closer to the ineffable beauty, the ineffable goodness, of life; that of transforming us, reminding us; that of giving us as individuals the chance to cease to cause suffering, to presence the good, to be part of the Numen itself. For what distinguishes a valuable, a good, a numinous Way or religion, is firstly this commitment, however expressed, to the cessation of suffering through means which do not cause more suffering; secondly, having some practical means whereby individuals can transform themselves for the better, and thirdly, possessing some way of presenting, manifesting, presencing what is sacred, what is numinous, thus reconnecting the individual to the source of their being, to their humanity.
In my fallible view, any Way or religion which manifests, which expresses, which guides individuals toward, the numinous humility we human beings need is good, and should not be stridently condemned.
For such personal humility – that which prevents us from committing hubris, whatever the raison d’être, the theology, the philosophy – is a presencing of the numinous. Indeed, one might write and say that it is a personal humility – whatever the source – that expresses our true developed (that is, rational and empathic) human nature and which nature such Ways or religions or mythological allegories remind us of. Hence the formulae, the expression, Soli Deo Gloria being one Western cultural manifestation of a necessary truth, manifesting as it does one particular numinous allegory among many such historical and cultural and mythological allegories. Just as, for example, the sight of King Louis IX walking barefoot to Sainte Chapelle was a symbol of the humility which the Christian faith, correctly understood, saught to cultivate in individuals.
As I mentioned in my essay Humility, Abstractions, and Belief,
One of the great advantages – a manifestation of humanity – of a Way such as Islam and Christianity and Buddhism is that they provide, or can provide, us with the supra-personal perspective, and thus the humility, we human beings require to prevent us veering into and becoming subsumed with the error of hubris.
As it says in the Rule of Saint Benedict:
“ The peak of our endeavour is to achieve profound humility…” Chapter 7, The Value of Humility
As it says in the Quran:
“ The ‘Ibaad of Ar-Rahman [Allah] are those who walk on earth in humility.” 25:63
As it says in the Dhammapada:
“ Yo bâlo maññati bâlyaè paúóitovâpi tena so bâlo ca paúóitamânî sa ve bâloti vuccati.”
” Accepting of themselves, the simple person in their simplicity is wise, although if they pride themselves they are wise, they are simply full of pride. “
Furthermore, such Ways provide such a supra-personal perspective in a manner which is living – that is, these Ways are presented to us as something which has a historical genesis and which lives among us, in our own times, in and through those devoted to them in that dignified manner which makes such people living examples of those tenets, of those Ways. That is, the dignified people who follow such Ways – who are inspired by those Ways to practice humility in their own lives – thus manifest the numinous, the sacred, among us, and so can provide us with practical, and personal, guidance, and a sense of belonging.
Thus, I now have, partly from practical experience, come to apprehend a certain unity, a certain common insight, behind many outwardly differing Ways and religious forms, to the extent that I personally have been considered by some people to be some kind of Buddhist-Taoist-Muslim-Sufi-Catholic-NuminousWay-pagan-mystic hybrid. But in truth, I am merely someone who as a result of pathei-mathos knows their limitations, their fallibility, and thus who empathically resonates with past and present emanations of the numinous, often because of struggling to answer certain questions about our human nature, about our mortal existence, and about the nature of Reality which many others over millennia have also saught to answer.
Since you especially ask about Catholicism in relation to the Numinous Way, all I can say in my experience – having been raised a Catholic and having spent some time as a Catholic monk – is that Catholicism did manifest, and to an extent still does manifest, aspects of the numinous and therefore this particular guide to human living is one which I understand and appreciate as one style of earthly-harmony.
As I wrote a year or so ago:
” The Latin Tridentine Mass of the Catholic Church [...] evolved over a certain period of causal time, and became, for many Catholics, the main ritual, or rite, which imbued their ordinary lives with a certain numinosity – a certain awareness of the sacred, with attendance at this rite involving certain customs, such as modest and clean dress, and women covering their heads with a veil. This rite was, in essence, a Mysterium – that is, it embodied not only something holy and somewhat mysterious (such as the Consecration and Communion) but also was wordlessly un-mundane and so re-presented to most of those attending the rite, almost another world, with this re-presentation aided by such things as the use of incense, the ringing of the Sanctus bell, and the genuflexions. In addition, and importantly, the language of this rite was not that of everyday speech, and was not even, any longer, a living changing language, but rather had in many ways become the sacred language of that particular Way.
The Catholic rite endured for centuries and, indeed, to attend this particular rite marked, affirmed and re-affirmed one as a Catholic, as a particular follower of a particular Way, and a Way quite distinct from the schism that became Protestantism [1], a fact which explained, for instance, the decision, during the reign of Queen Elizabeth the First of England, to punish by fine or imprisonment those who attended this rite, and to persecute, accuse of treason, and often execute, those who performed this rite.
However, the reforms imposed by the Second Ecumenical Council of the Vatican replaced this numinous rite, this Mysterium, with rites and practices redolent of un-numinous Protestantism. Why? Most probably because those involved in such planning and producing and implementing such reforms were swayed by the causal abstractions of “progress” and “relevancy” – desiring as they did and do to be in accord with the causal, material, Zeitgeist of the modern West where numbers of adherents, and conformity to trendy ideas and theories, are regarded as more important than presencing The Numen in a numinous manner. When, that is, some profane causal abstractions come to be regarded as more relevant than experiencing and manifesting the sacred as the sacred.
Yet this does not mean that Catholicism, before the reforms imposed by the Second Ecumenical Council of the Vatican, was or remained a Way, per se. Only that, of all the variants of what are now termed Christianity, it retained a certain numinosity expressed by the original Way; that, through its Mysteriums such as the Tridentine Mass, it still presenced something of The Numen; and that it managed to avoid the worst excesses of the religious attitude, maintaining as it did a monasticism which by its own particular way of life encouraged the cultivation of a genuine, non-dogmatic, humility.” Source – Concerning The Nature of Religion and The Nature of The Numinous Way
As this quote – and the associated footnote – make clear, it is my personal opinion that traditional Catholicism, with its Tridentine Mass and its particular conservative traditions, was a somewhat better, more harmonious, expression of the numinous (a necessary and relevant expression of the numinous), than both Protestantism and the reforms introduced by the Second Ecumenical Council of the Vatican, and which reforms served only to undermine the numinous, to untwist the threads that held together its “hidden soul of harmony”.
However, what really matters in my view in respect of considering how we judge and evaluate other Ways and other styles of earthly-harmony (that is, what are often regarded as religious expressions of the numinous), is not so much their veracity as perceived and/or assumed by us during one span or certain spans of causal Time, but rather how those Ways, those expressions, affect people and predispose them toward or guide them toward living in a more numinous manner. That is, by criteria such as humility, avoidance of hubris, compassion, fairness toward others: by those things which express, which manifest, the numinous in us, in terms of our character, our behaviour. Not, that is, by some abstract criteria which we posit and which we with arrogance use to condemn or malign, often based on some vainglorious assumption or need that our own beliefs, our own answers, are the correct ones.
There is thus a tolerance, a respect; a desire not to stridently condemn; an awareness of our own fallibility deriving from our own pathei-mathos and from the numinous perspective, the silent wordless clarity, that such a personal learning from the suffering of experience brings.
All I have tried to do in respect of The Numinous Way is present what I hope is an alternative style of earthly-harmony, and saught to clarify how this alternative differs from others. For instance, in the matter of empathy, of honour, and of seeking to avoid the dogma arising from some causal abstraction or other. As to the veracity of my personal answers, I admit I do not know.
David Myatt
June 2011 CE
Footnotes:
[1] Catholicism (before the reforms imposed by the Second Ecumenical Council of the Vatican) represented, in my view, the original Way known as Christianity, and was – at least before those reforms – quite distinct from those schisms which are now known as Protestantism and Orthodox Christianity. Indeed, distinct enough – until those reforms – to be considered a different Way of Life, a Way evident, for example, in Catholic rites (such as the Tridentine Mass), in monasticism, in Papal authority, in the use of Latin, and in the reverence accorded The Blessed Virgin Mary.
Furthermore, it is my view that the schism now termed Protestantism was a classic example of the religious attitude predominating over numinosity – and thus that it is and was redolent of attempts to reduce The Numen to linear causal abstractions. Thus, Mysteriums such as the Tridentine Mass became replaced with recitation of Scripture in the vernacular and with attempts to rationally explain – according to some abstract causal theory – the mystery of the consecration.
Subjective Units of Distress WIKIPEDIA ARTICLE
http://en.wikipedia.org/wiki/Subjective_units_of_distress_scale
BACK
Vasna Cincy is back after a deliberately harrowing experience in the wilds of Kentucky.
More to come soon.
Ave Rege Leviathan!
