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.

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.

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.


An entertaining blog– ONANXS lite


joker 66677788

Website Review- The Numinous Way


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.
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


[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



Vasna Cincy is back after a deliberately harrowing experience in the wilds of Kentucky.
More to come soon.

Ave Rege Leviathan!


Etymology of ‘police’:

c.1530, at first essentially the same word as policy (1); from M.Fr. police (late 15c.), from L. politia “civil administration,” from Gk. polis “city” (see policy (1)). Still used in England for “civil administration” until mid-19c.; application to “administration of public order” (1716) is from French, and originally referred to France or other foreign nations. The first force so-named in England was the Marine Police, set up 1798 to protect merchandise at the Port of London. The verb “to keep order by means of police” is from 1841.

Etymology of ‘villain’:

c.1300, “base or low-born rustic,” from Anglo-Fr. and O.Fr. villain, from M.L. villanus “farmhand,” from L. villa “country house” (see villa).

The most important phases of the sense development of this word may be summed up as follows: ‘inhabitant of a farm; peasant; churl, boor; clown; miser; knave, scoundrel.’ Today both Fr. vilain and Eng. villain are used only in a pejorative sense. [Klein]

Meaning “character in a novel, play, etc. whose evil motives or actions help drive the plot” is from 1822.

Etymology of ‘outlaw’:

O.E. utlaga “one put outside the law” (and thereby deprived of its benefits and protections), from O.N. utlagi (n.) “outlaw,” from utlagr (adj.) “outlawed, banished,” from ut “out” + *lagu, pl. of lag “law” (see law).

[G]if he man to deaðe gefylle, beo he þonne utlah [“Laws of Edward & Guthrum,” c.924]

Meaning “one living a lawless life” is first recorded 1880. The verb is from O.E. utlagian.

Further to which:

National-Anarchism is impotent as an abstract, adhered to by malcontents to whom it provides comfort or a cathartic outlet for their grievances. Its value is as a practical blueprint for, and clarification of the need for, the establishment of tribes withdrawn from the influence of the disease ridden husk that is our dying race’s “society”.

When we are amongst their cities, we are are amongst them as enemies. But to openly and bluntly oppose them, in a way that draws attention to our seedling communities, is to invite them to trample upon and dominate what is growing. Militate, flourish in the shadows that their profane eyes are blind to, and aid whatever will stretch, strain, weaken, and then bring crashing to its brittle knees their ageing order. But, first, tear them from your body, eject them from your mind, and in that fertile soil plant and nourish anew.

That soil is feral– it is away from their cities, which are the geometry of their sickness wrought into steel and stone, infested with miscegenates. When we go in, we go in to hunt and prey. But we come from outside, and it is outside that the Life of our new Form of human may begin its causal flourishing.