Summer Occupations

While I’m thinking of it–this Summer looks like it’s going to be a long hot Summer for those of us in the United States and it is a good time for those with savings of a decent income to consider mass production of racialist propaganda. 

Do your best to not necessarily adhere to the obvious.  Force organizations to make statements that will push them into further radicalism.  The fanatical Obamites will be out in force and we cannot allow this opportunity to slip by.  Inwardly at all times keep your cool and work on the physical tasks as I posted many months ago.

Situations like another shooting in a “red state” by a nonwhite could be exploited to cause further frictions.

Allow no opportunity for propaganda to be misplaced.  Those of you in urban areas should seriously consider a rural bugout site if you don’t already have one.

 

 

Goodbye Horses

Siege/ Universal Order/ATWA

All The Way Alive

  Vasna Cincy 2012


Old but Good– Hakim Bey from 1996- SPECIAL Attn: Drecc and Niners

Religion and Revolution

Real money & hierarchic religion appear to have arisen in the same mysterious moment sometime between the early Neolithic and the third millennium BC in Sumer or Egypt; which came first, the chicken or the egg? Was one a response to the other or is one an aspect of the other?

No doubt that money possesses a deeply religious implication since from the very moment of its appearance it begins to strive for the condition of the spirit — to remove itself from the world of bodies, to transcend materiality, to become the one true efficacious symbol. With the invention of writing around 3100 BC money as we know it emerges from a complicated system of clay tokens or counters representing material goods & takes the form of written bills of credit impressed on clay tablets; almost without exception these “cheques” seem to concern debts owed to the State Temple, & in theory could have been used in an extended system of exchange as credit-notes “minted” by the theocracy. Coins did not appear until around 700 BC in Greek Asia Minor; they were made of electrum (gold and silver) not because these metals had commodity value but because they were sacred — Sun & Moon; the ratio of value between them has always hovered around 14:1 not because the earth contains 14 times as much silver as gold but because the Moon takes 14 “suns” to grow from dark to full. Coins may have originated as temple tokens symbolizing a worshipper’s due share of the sacrifice — holy souvenirs, which could later be traded for goods because they had “mana”, not use-value. (This function may have originated in the Stone Age trade in “ceremonial” stone axe-heads used in potlach-like distribution rites.) Unlike Mesopotamian credit-notes, coins were inscribed with sacred images & were seen as liminal objects, nodal points between quotidian reality & the world of the spirits (this accounts for the custom of bending coins to “spiritualize” them and throwing them into wells, which are the “eyes” of the otherworld.) Debt itself — the true content of all money — is a highly “spiritual” concept. As tribute (primitive debt) it exemplifies capitulation to a “legitimate power” of expropriation masked in religious ideology — but as “real debt” it attains the uniquely spiritual ability to reproduce itself as if it were an organic being. Even now it remains the only “dead” substance in all the world to possess this power — “money begets money”. At this point money begins to take on a parodic aspect vis-à-vis religion — it seems that money wants to rival god, to become immanent spirit in the form of pure metaphysicality which nevertheless “rules the world”. Religion must take note of this blasphemous nature in money and condemn it as contra naturam. Money & religion enter opposition — one cannot serve God & Mammon simultaneously. But so long as religion continues to perform as the ideology of separation (the hierarchic State, expropriation, etc.) it can never really come to grips with the money-problem. Over & over again reformers arise within religion to chase the moneylenders from the temple, & always they return — in fact often enough the moneylenders become the Temple. (It’s certainly no accident that banks for along time aped the forms of religious architecture.) According to Weber it was Calvin who finally resolved the issue with his theological justification for “usury” — but this scarcely does credit to the real Protestants, like the Ranters & Diggers, who proposed that religion should once & for all enter into total opposition to money — thereby launching the Millennium. It seems more likely that the Enlightenment should take credit for resolving the problem — by jettisoning religion as the ideology of the ruling class & replacing it with rationalism (& “Classical Economics”). This formula however would fail to do justice to those real illuminati who proposed the dismantling of all ideologies of power & authority — nor would it help to explain why “official” religion failed to realize its potential as opposition at this point, & instead went on providing moral support for both State & Capital.

Under the influence of Romanticism however there arose — both inside & outside of “official” religion — a growing sense of spirituality as an alternative to the oppressive aspects of Liberalism & its intellectual/artistic allies. On the one hand this sense led to a conservative-revolutionary form of romantic reaction (e.g. Novalis) — but on the other hand it also fed into the old heretical tradition (which also began with the “rise of Civilization” as a movement of resistance to the theocracy of expropriation) — and found itself in a strange new alliance with rationalist radicalism (the nascent “left”); William Blake, for example, or the “Blaspheming Chapels” of Spence & his followers, represent this trend. The meeting of spirituality & resistance is not some surrealist event or anomaly to be smoothed out or rationalized by “History” — it occupies a position at the very root of radicalism; — and despite the militant atheism of Marx or Bakunin (itself a kind of mutated mysticism or “heresy”), the spiritual still remains inextricably involved with the “Good Old Cause” it helped create.

Some years ago Regis Debray wrote an article pointing out that despite the confidant predictions of 19th century materialism, religion had still perversely failed to go away — and that perhaps it was time for the Revolution to come to terms with this mysterious persistence. Coming from a Catholic culture Debray was interested in “Liberation Theology”, itself a projection of the old quasi-heresy of the “Poor” Franciscans & the recurrent rediscovery of “Bible communism”. Had he considered Protestant culture he might have remembered the 17th century, & looked for its true inheritance; if Moslem he could have evoked the radicalism of the Shiites or Ismailis, or the anti-colonialism of the 19th century “neo-Sufis”. Every religion has called forth its own inner antithesis over & over again; every religion has considered the implications of moral opposition to power; every tradition contains a vocabulary of resistance as well as capitulation to oppression. Speaking broadly one might say that up until now this “counter-tradition” — which is both inside & outside religion — has comprised a “suppressed content”. Debray’s question concerned its potential for realization. Liberation Theology lost most of its support within the church when it could no longer serve its function as rival (or accomplice) of Soviet Communism; & it could no longer serve this function because Communism collapsed. But some Liberation theologians proved to be sincere — and still they persist (as in Mexico); moreover, an entire submerged & related tendency within Catholicism, exemplified in the almost Scholastic anarchism of an Ivan Illich, lingers in the background. Similar tendencies could be identified within Orthodoxy (e.g. Bakunin), Protestantism, Judaism, Islam, and (in a somewhat different sense) Buddhism; moreover, most “surviving” indigenous forms of spirituality (e.g. Shamanism) or the Afro-american syncretisms can find common cause with various radical trends in the “major” religions on such issues as the environment, & the morality of anti-Capitalism. Despite elements of romantic reaction, various New Age & post-New-Age movements can also be associated with this rough category.

In a previous essay we have outlined reasons for believing that the collapse of Communism implies the triumph of its single opponent, Capitalism; that according to neo-liberal global propaganda only one world now exists; & that this political situation has grave implications for a theory of money as the virtual deity (autonomous, spiritualized, & all-powerful) of the single universe of meaning. Under these conditions everything that was once a third possibility (neutrality, withdrawal, counter-culture, the “Third World”, etc.) now must find itself in a new situation. There is no longer any “second” — how can there be a “third”? The “alternatives” have narrowed catastrophically. The One World is now in a position to crush everything which once escaped its ecstatic embrace — thanks to the unfortunate distraction of waging an essentially economic war against the Evil Empire. There is no more third way, no more neither/nor. Everything that is different will now be subsumed into the sameness of the One World — or else will discover itself in opposition to that world. Taking this thesis as given, we must now ask where religion will locate itself on this new map of “zones” of capitulation & resistance. If “revolution” has been freed of the incubus of Soviet oppression and is now once again a valid concept, are we finally in a position to offer a tentative answer to Debray’s question?

Taking “religion” as a whole, including even those forms such as shamanism that belong to Society rather than the State (in terms of Clastres’s anthropology); including polytheisms, monotheisms, & non-theisms; including mysticisms & heresies as well as orthodoxies, “reformed” churches, & “new religions” — obviously the subject under consideration lacks definition, borders, coherence; & it cannot be questioned because it would only generate a babel of responses rather than an answer. But “religion” does refer to something — call it a certain range of colors in the spectrum of human becoming — & as such it might be considered (at least pro tem) as a valid dialogic entity & as a theorizable subject. In the triumphant movement of Capital — in its processual moment so to speak — all religion can only be viewed as nullity, i.e. as a commodity to be packaged & sold, an asset to be stripped, or an opposition to be eliminated. Any idea (or ideology) that cannot be subsumed into capital’s “End of History” must be doomed. This includes both reaction & resistance — & it most certainly includes the non-separative “re-linking” (religio) of consciousness with “spirit” as unmediated imaginal self-determination & value-creation — the original goal of all ritual & worship. Religion in other words has lost all connection with worldly power because that power has migrated off-world — it has abandoned even the State & achieved the purity of apotheosis, like the God that “abandoned Anthony” in Cavafy’s poem. The few States (mostly Islamic) wherein religion holds power are located precisely within the ever-shrinking region of national opposition to Capital — (thus providing them with such potential strange bedfellows as Cuba!). Like all other “third possibilities” religion is faced with a new dichotomy: total capitulation, or else revolt. Thus the “revolutionary potential” of religion clearly appears — although it remains unclear whether resistance might take the form of reaction or radicalism — or indeed whether religion is not already defeated — whether its refusal to go away is that of an enemy, or a ghost.

In Russia & Serbia the Orthodox Church appears to have thrown in its lot with reaction against the New World Order & thus found new fellowship with its old Bolshevik oppressors, In Chechnya the Naqshbandi Sufi Order continues its centuries-old struggle against Russian imperialism. In Chiapas there’s a strange alliance of Mayan “pagans” & radical Catholics. Certain factions of American Protestantism have been driven to the point of paranoia & armed resistance (but even paranoids have some real enemies); while Native-american spirituality undergoes a small but miraculous revival — not a Ghost Shirt uprising this time, but a reasoned & profound stand against the hegemony of Capital’s monoculture. The Dalai Lama sometimes appears as the one “world leader” capable of speaking truth both to the remnants of the Communist oppression & the forces of Capitalist inhumanity; a “Free Tibet” might provide some kind of focus for an “interfaith” bloc of small nations & religious groups allied against the transcendental social darwinism of the consensus. Arctic shamanism may re-emerge as an “ideology” for the self-determination of certain new Siberian republics — and some New Religions (such as Western neo-paganism or the psychedelic cults) also belong by definition or default to the pole of opposition.

Islam has seen itself as the enemy of imperial Christianity & European imperialism almost from the moment of its inception. During the 20th century it functioned as a “third way” against both Communism & Capitalism, & in the context of the new One World it now constitutes by definition one of the very few existing mass movements which cannot be englobed into the unity of any would-be Consensus. Unfortunately the spearhead of resistance — “fundamentalism” — tends to reduce the complexity of Islam into an artificially coherent ideology — “Islamism” — which clearly fails to speak to the normal human desire for difference & complexity. Fundamentalism has already failed to concern itself with “empirical freedoms” which must constitute the minimal demands of the new resistance; for example, its critique of “usury” is obviously an inadequate response to the machinations of the IMF & World Bank. The “gates of Interpretation” of the Shariah must be re-opened — not slammed shut forever — and a fully-realized alternative to Capitalism must emerge from within the tradition. Whatever one may think of the Libyan Revolution of 1969 it has at least the virtue of an attempt to fuse the anarcho-syndicalism of ’68 with the neo-Sufi egalitarianism of the North African Orders, & to create a revolutionary Islam — something similar could be said of Ali Shariati’s “Shiite socialism” in Iran, which was crushed by the ulemocracy before it could crystallize into a coherent movement. The point is that Islam cannot be dismissed as the puritan monolith portrayed in the Capitalist media. If a genuine anti-Capitalist coalition is to appear in the world it cannot happen without Islam. The goal of all theory capable of any sympathy with Islam, I believe, is now to encourage its radical & egalitarian traditions & to substruct its reactionary & authoritarian modes of discourse. Within Islam there persist such mythic figures as the “Green Prophet” and hidden guide of the mystics, al-Khezr, who could easily become a kind of patron saint of Islamic environmentalism; while history offers such models as the great Algerian Sufi freedom-fighter Emir Abdul Qadir, whose last act (in exile in Damascus) was to protect Syrian Christians against the bigotry of the ulema. From outside Islam there exists the potential for “interfaith” movements concerned with ideals of peace, toleration, & resistance to the violence of post-secular post-rationalist “neo-liberalism” & its allies. In effect, then, the “revolutionary potential” of Islam is not yet realized — but it is real.

Since Christianity is the religion that “gave birth” (in Weberian terms) to Capitalism, its position in relation to the present apotheosis of Capitalism is necessarily more problematic than Islam’s. For centuries Christianity has been drawing in on itself & constructing a kind of make-believe world of its own, wherein some semblance of the social might persist (if only on Sundays) — even while it maintained the cozy illusion of some relation to power. As an ally of Capital (with its seeming benign indifference to the hypothesis of faith) against “Godless Communism”, Christianity could preserve the illusion of power — at least until five years ago. Now Capitalism no longer needs Christianity & the social support it enjoyed will soon evaporate. Already the Queen of England has had to consider stepping down as the head of the Anglican Church — & she is unlikely to be replaced by the CEO of some vast international zaibatsu! Money is god — God is really dead at last; Capitalism has realized a hideous parody of the Enlightenment ideal. But Jesus is a dying-&-resurrecting god — one might say he’s been through all this before. Even Nietzsche signed his last “insane” letter as “Dionysus & the Crucified One”; in the end it is perhaps only religion that can “overcome” religion. Within Christianity a myriad tendencies appear (or have persisted since the 17th century, like the Quakers) seeking to revive that radical messiah who cleansed the Temple & promised the Kingdom to the poor. In America for instance it would seem impossible to imagine a really successful mass movement against Capitalism (some form of “progressive populism”) without the participation of the churches. Again the theoretical task begins to clarify itself; one need not propose some vulgar kind of “entryism” into organized Christianity to radicalize it by conspiracy from within. Rather the goal would be to encourage the sincere & widespread potential for Christian radicalism either from within as an honest believer (however “existentialist” the faith!) or as an honest sympathizer from the outside.

To test this theorizing take an example — say Ireland (where I happen to be writing this). Given that Ireland’s “Problems” arise largely from sectarianism, clearly one must take an anti-clerical stance; in fact atheism would be at least emotionally appropriate. But the inherent ambiguity of religion in Irish history should be remembered: — there were moments when Catholic priests & laity supported resistance or revolution, & there were moments when Protestant ministers & laity supported resistance or revolution. The hierarchies of the churches have generally proven themselves reactionary — but hierarchy is not the same thing as religion. On the Protestant side we have Wolfe Tone & the United Irishmen — a revolutionary “interfaith” movement. Even today in Northern Ireland such possibilities are not dead; anti-sectarianism is not just a socialist ideal but also a Christian ideal. On the Catholic side… a few years ago I met a radical priest at a pagan festival in the Aran Islands, a friend of Ivan Illich. When I asked him, “What exactly is your relation to Rome?” he answered, “Rome? Rome is the enemy.” Rome has lost its stranglehold on Ireland in the last few years, brought down by anti-puritan revolt & internal scandal. It would be incorrect to say that the Church’s power has shifted to the State, unless we also add that the government’s power has shifted to Europe, & Europe’s power has shifted to international capital. The meaning of Catholicism in Ireland is up for grabs. Over the next few years we might expect to see both inside & outside the Church a kind of revival of “Celtic Christianity” — devoted to resistance against pollution of the environment both physical & imaginal, & therefore committed to anti-Capitalist struggle. Whether this trend would lead to an open break with Rome and the formation of an independent church — who knows? Certainly the trend will include or at least influence Protestantism as well. Such a broad-based movement might easily find its natural political expression in socialism or even in anarcho-socialism, & would serve a particularly useful function as a force against sectarianism & the rule of the clerisy. Thus even in Ireland it would seem that religion may have a revolutionary future.

I expect these ideas will meet with very little acceptance within traditionally atheist anarchism or the remnants of “dialectical materialism”. Enlightenment radicalism has long refused to recognize any but remote historical roots within religious radicalism. As a result, the Revolution threw out the baby (“non-ordinary consciousness”) along with the bathwater of the Inquisition or of puritan repression. Despite Sorel’s insistence that the Revolution needed a “myth”, it preferred to bank everything on “pure reason” instead. But spiritual anarchism & communism (like religion itself) have failed to go away. Indeed, by becoming an anti-Religion, radicalism had recourse to a kind of mysticism of its own, complete with ritual, symbolism, & morality. Bakunin’s remark about God — that if he existed we would have to kill him — would after all pass for the purest orthodoxy within Zen Buddhism! The psychedelic movement, which offered a kind of “scientific” (or at least experiential ) verification of non-ordinary consciousness, led to a degree of rapprochement between spirituality & radical politics — & the trajectory of this movement may have only begun. If religion has “always” acted to enslave the mind or to reproduce the ideology of the ruling class, it has also “always” involved some form of entheogenesis (“birth of the god within”) or liberation of consciousness; some form of utopian proposal or promise of “heaven on earth”; and some form of militant & positive action for “social justice” as God’s plan for the creation. Shamanism is a form of “religion” that (as Clastres showed) actually institutionalizes spirituality against the emergence of hierarchy & separation — & all religions possess at least a shamanic trace.

Every religion can point to a radical tradition of some sort. Taoism once produced the Yellow Turbans — or for that matter the Tongs that collaborated with anarchism in the 1911 revolution. Judaism produced the “anarcho-zionism” of Martin Buber & Gersholm Scholem (deeply influenced by Gustav Landauer & other anarchists of 1919), which found its most eloquent & paradoxical voice in Walter Benjamin. Hinduism gave birth to the ultra-radical Bengali Terrorist Party — & also to M. Gandhi, the modern world’s only successful theorist of non-violent revolution. Obviously anarchism & communism will never come to terms with religion on questions of authority & property; & perhaps one might say that “after the Revolution” such questions will remain to be resolved. But it seems clear that without religion there will be no radical revolution; the Old Left & the (old) New Left can scarcely fight it alone. The alternative to an alliance now is to watch while Reaction co-opts the force of religion & launches a revolution without us. Like it or not, some sort of pre-emptive strategy is required. Resistance demands a vocabulary in which our common cause can be discussed; hence these sketchy proposals.

Even assuming we could classify all the above under the rubric of admirable sentiments, we would still find ourselves far from any obvious program of action. Religion is not going to “save” us in this sense (perhaps the reverse is true!) — in any case religion is faced with the same perplexity as any other former “third position”, including all forms of radical non-authoritarianism & anti-Capitalism. The new totality & its media appear so pervasive as to fore-doom all programs of revolutionary content, since every “message” is equally subject to subsumption in the “medium” that is Capital itself. Of course the situation is hopeless — but only stupidity would take this as reason for despair, or for the terminal boredom of defeat. Hope against hope — Bloch’s revolutionary hope — belongs to a “utopia” that is never wholly absent even when it is least present; & it belongs as well to a religious sphere in which hopelessness is the final sin against the holy spirit: — the betrayal of the divine within — the failure to become human. “Karmic duty” in the sense of the Bhagavad Gita — or in the sense of “revolutionary duty” — is not something imposed by Nature, like gravity, or death. It is a free gift of the spirit — one can accept or refuse it — & both positions are perilous. To refuse is to run the risk of dying without having lived. To accept is an even more dangerous but far more interesting possibility. A version of Pascal’s Wager — not on the immortality of the soul this time, but simply on its sheer existence.

To use religious metaphor (which we’ve tried so far to avoid) the millennium began five years before the end of the century, when One World came into being & banished all duality. From the Judao-Christiano-Islamic perspective however this is the false millennium of the “Anti-Christ”; which turns out not to be a “person” (except in the world of Archetypes perhaps) but an impersonal entity, a force contra naturam — entropy disguised as life. In this view the reign of iniquity must & will be challenged in the true millennium, the advent of the messiah. But the messiah is also not a single person in the world — rather, it is a collectivity in which each individuality is realized & thus (again metaphorically or imaginally) immortalized. The “people-as-messiah” do not enter into the homogenous sameness nor the infernal separation of entropic Capitalism, but into the difference & presence of revolution — the struggle, the “holy war”. On this basis alone can we begin to work on a theory of reconciliation between the positive forces of religion & the cause of resistance. What we are offered here is simply the beginning of the beginning.

Dublin, Sept. 1, 1996


For use in Public Art Theatre, for Drecc in an Insight Role

http://feastofhateandfear.com/archives.html


Blood Axis- Wir Rufen Deine Wolfe (live)


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.
+++++ ++++++
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.
+++++++++++

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.

+++++++++++

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!

+++++++++++

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.

+++++++++++

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.

+++++++++++

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.

+++++++++++

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.

+++++++++++

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