Death Comes to All Forms

The occult quest is ultimately to discover that all forms are temporal and that one should never become attached to them if higher levels of initiation are sought. “Never love anything so much you cannot see it die” is the sixth point of the 21 Satanic Points written in the Black Book of Satan and adequately expresses the mindset required to break through the mirror of forms which hides the essence of each form and its facsimiles. 

This is not to say that forms are unimportant; indeed they are cardinal, as they provide a visible gate to the form’s essence, one that can be opened while navigating the occult secrets of that form. Opening the gate is easier than one might think; the hard part is realising it has opened and entering it, because the gate will always appear as locked while we cannot bear to see the form die. 

Theistic occultists understand that death is a natural changing of energies. These energies do not perish, they simply fade out of existence and hide in nothingness until it is time for them to return, just like Nature’s seasons. The same goes for forms. Forms fade in and out, disappearing and returning as part of an intrinsic process shared between nature and consciousness; consciousness of man and woman, of things which possess the ability to become. 

Due to this process being an event which can occur independently of human proximity, the error we make is trying to change or subject to death a form in the wrong season. This translates to trying to force open the gate within the form before it has been unlocked by the natural changing of energies and opened by our apprehension of the sixth Satanic Point. 

This is why the Authority of Individual Judgement allegedly pioneered by O9A (which permits anyone to change, alter or reform O9A gnosis and practice provided they abide by the Code of Kindred Honor) cannot, and never could, help one find a path to Lapis Philosophicus. If we imagine the essence of a form as a strand of silk that is weaved through several doors (foundations of a form): when someone changes the form as and when they desire they close one of the doors, thereby severing the strand of silk and thus the connection to the essence of that form. This prevents the gate from ever being opened to the essence behind the form, and so one has to move to a different form that has stronger foundations and an ethos that does not permit the altering of its magick system without considerable thought given to the natural changing of energies and such a change in the form coinciding with them.  

A retort to this postulate could come in the form of the Gods/Goddesses of whichever pantheon being intimately tied to the essence and therefore requiring only their presencing, but the system through which an acaual being is presenced — and how the practitioner uncovers gnosis and builds empathy with it — changes the intensity of that being’s energy once presenced. Since the magick system is considered a foundation of the form, this means that a door cannot be closed on the strand without the natural changing of energies weaving it through another door, lest the gate never open. 

Conversely, never truly committing to a form places us in a limbo of abstraction where we pretentiously debate the intangible and never achieve any REAL progress, moving from form to form, never satisfied or feeling like we belong; never willing to learn the design of a form so that we may be able to locate the key and unlock the gate. This act is not loving something so much you cannot see it die, it is never loving something at all, which is why the gate will never open so long as this is one’s method of navigating the hidden. 

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CRYSTALS & SINISTER EGREGORE
by Fraternitas Loki (circa 1997)

Artifacts of ‘magickal’ significance in the occult are practical tools – or at least they can be. They are not practical in the old aeon sense of summoning up demons, or suddenly gifting the practitioner with powers: a judaeo-christian concept to escape reality, turn one’s back on the real world of nature and cosmic struggle and hiding in a fantasy of abstract philosophy. On the other hand, those who have begun to liberate their psyche from the old aeon, live a life in harmony with nature and the precepts of the Order, and constantly seek to transform their life and attain realisation of their potential may be ready to use crystals and other materials for real magick.

That is once a certain state of being is reached (and this takes time, effort, hard-work, training, study, strenuous harmonization and improvement of body-spirit-mind including re-visualisation for a zestful living) then it becomes natural to have in one possession for the dialectic of magick (that is participating in The Great Work) in association with others who have also reached a modicum self evolution – which is an ongoing process and must never be confused with artificial occult title of adept, master etc). These items are usually themselves natural and  usually come via one of several direct.

Via one’s Lodge/Order with which one is allied for self evolution in natural symbiosis of creative dialectic (Hidden Alchemy).

Obtained by oneself in a certain numinous site whilst on Expedition with comrades.

Found or discovered accidentally in one’s life or pathway.

Procured from actual sacred sites (e.g. ancient or Hyperborean).

Really effective magickal items are never bought in a shop, (there are exceptions: e.g. a suitable neck medallion of one’s totem or deity which is then ‘charged’ in a sinister rite with one’s Teacher). For those who live outside the Albo-Eriu lands the only effective way is via 1 above. However before requesting any such item be aware of its significance and be aware of your need/reasons for it. Be also aware that a bond exists between you, it and its origins (i.e.: (a) the sacred site blood/energy, (b) the Order Tradition to which you have dedicated yourself for the Folk, the Aeon and self-evolution). This bond is eternal, and forms part of the matrix for the aeon itself.

There are several artifact materials for [titles redacted] (OJB also has its range of items), e.g. wood, pebble, slate, charcoal. But one of the most significant is: Quartz, available to members of the OJB and FL from the region of one of the sites of The Ten Ringed Path either as rough lumps for altar work or burial/ritual or as small pieces for personal use/neck etc. It is highly charged.

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Nonagonal Press Presents: Khadhulu Scripturae

With permission from NAO’s Harbinger Press, Nonagonal Press is pleased to announce the physical and completed release of Khadhulu Scripturae.

KS is the official grimoire of the Promethean Futurism current of NAO and marks the completion of the first stage of “killing the new to bring back the old”.

The grimoire is comprised of several theory texts and a small number of ritual texts designed to provide the interested with a foundational understanding of the gnosis and praxis of The Khult.

At the request of NAO, this book is being sold for the cost of printing only; ergo NAO, Beast Xeno and Nonagonal Press receive zero profit from sales.

BUY IT ON LULU

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Il Disprezzo Della Bella Morte: #13012025V2XPT

The Practice of Dying

The end. Everything has an end. There is nothing left to do or say. No where to go. The end should have meaning, but does it? Is it just the conclusion of what was preceded by it?

Death is the end of life, defined simply. Does this mean it is a part of life? When all of the boxes are checked off of a list, will we find the checking off of those boxes is a feature of the list? It is not, the list is already completed. Just as making a list is a stage (pre) and finishing a list is also a stage (post). N-Geshtug [1] rightly situates death outside of the system.

We should perceive death as a mere illusion, an insignificant end to our causal journey. The true significance lies in how we seize the opportunities offered by this life. Unbound by the fear of death, we defy it, as we defy our current limitations and the mundane restrictions of society through Architectural Evil [2]. We aspire to transcend these confines and embrace a more profound, numinous existence.

It is the way that we go about checking off the list, which holds the meaning. Not just the deed, but the spirit within it. The pursuit of an Epicurian ethos only strives on a mundane level. The practice of ataraxia is at best a waste of vitality. An abandonment of the sensatory and the natural order.

The Children of Mars can never know tranquility or equanimity, but for breaking moments. It is not the way of Gaia. It is a psuedo-apathy and conjuring of delusional ascetic practice perpetrated by ‘holy’ or ‘learned’ men. Snake oil salesmen peddling more psuedo-apathy, and more wasted vitality.

The Denial of Death

Nythra is coming to all. With it, the completion of all attainable worldly wisdom. Beyond is the liberation of non-knowing, the unawaking of nothingness, and genuine dark apathy. Beyond lies the Great Absence. Horrifyingly foreign, an alien presence to the mortal essence.

Within the Bawrn, there lurks a dark apathy to it. Unlike the cowardly magian and puritan impulse of dwelling in terror. The utility of coping mechanisms at some levels of the psyche can pacify the stark horror, but somewhere deep within there’s a monster awaiting. An inescapable reality that the end is always nigh. Those squanderers of esse are nakedly wretched and undeserving of death.

Death remains indifferent to them. Reaping what is sown without prejudice of ripe or rot. The permeation of the odorous Great Demon is afoul with the wishcaster’s cries. The season is over. The gate forever sealed.

The Japanese have a proverb: “Hana wa sakuragi, hito wa bushi”, it means the best blossom is the cherry blossom, the best man is the warrior. The warrior like the cherry blossom falls in it’s most beautiful moment. Unlike the current Western culture, this encapsulates a right understanding of life and death.

“The moment the individual succeeds in living as a hero, even if it is the final moment of his earthly life, weighs infinitely more on the scale of values than a protracted existence spent consuming monotonously among the trivialities of cities.” Julius Evola – Metaphysics of War

Petals On The Wind : A Fate Worse Than Death

Death is the ultimate freedom. According to Plato death is not the worst that can happen to men. There can be no more suffering and strife at it’s conclusion. Which makes the wishing of death upon your enemy wasted energy. The honour of dying should be reserved for the worthy.

Retribution demands a pot in which to stew. A suffering tenfold, the equal measure. Trading an eye for an eye, leaves one eye for the scoundrelly to take their next aim. Stab out both eyes, the ears, and sever the fingers. Make it so harsh of an example, that none should move against you without the willingness to grant you a beautiful death.

A bountiful offering to the Ukade [3].

Meager men cannot approach the Great Unknowing or comprehend the unraveling of the mortal coil. Such hubris is a life spent in squander and laziness. Impotent and wretchedly useless, never taking stakes beyond the “sure thing”. Paralyzed by the thought of experiencing the full weight of their own insignificance.

Ukade will consume all in a vortex   of self-made designs. The true practice of dying, therefore, lies not in passive acceptance but in active engagement. It is about living with such intensity, such purpose, that death itself becomes an anticlimax. It is about leaving a mark on the world, a legacy that will outlast one’s own mortal coil. It is about defying the limitations of existence, pushing the boundaries of human potential, and ultimately, transcending the very concept of death itself.

This is not about achieving some ethereal state of nirvana or seeking oblivion. It is about embracing the chaos, the uncertainty, the very essence of existence itself. It is about living with a fierce, uncompromising spirit, a spirit that acknowledges the inevitability of death but refuses to be defined by it. The end may be inevitable, but the journey towards it can be extraordinary. It is in this journey, in the relentless pursuit of excellence, in the constant striving for something greater than oneself, that true meaning resides.





Footnotes:



[1] N-Geshtug – an in-born trait (in some) that allows the correct perceiving of the acausal and the physis of beings. Also said to attract acausal beings.

[2] Architectural Evil – the planning and plotting of Grand Deceits, delicious insidious deceptions played out over days, months, years, lifetimes or Aeons. (qv. Sahrut part II)

[3] Ukade – The “Anti-god” of the khult, considered the precipice of acausal consciousness and the evolutionary goal of the Khultist. Depicted as a large man-eating centipede that disguises itself as the rings of Saturn until revealed.

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Guest Article by Nonagonal Press: Why It Was The Right Time to Release Charnel House

Charnel House is an incredibly special text written by Christos Beest, first published by Stephen Cox’s publishing house Coxland Press in the 1990s. What makes it so unique — and quite frankly pivotal — is that it is required for deciphering the highly esoteric elements of the ONA, such as the secret combinative ritual of the Ceremony of Recalling and the Natural Nine Angles Rite as briefly referenced by Christos Beest in the MS “Words of Vermiel”

After reading for a short time, those that have studied or practised Thelema and other Golden Dawn adjacent currents will begin to pick up on Beest’s clever use of gematria to hide secrets in conjunction with metaphors.

The amusing thing about the existence of Charnel House is that it directly contradicts the ONA’s [apparent] later disavowal of Thelema and Crowley. Was this a deliberate play by the old guard to make it harder for adherents to discover their secrets as a form of higher initiation, or was it simply the case that someone who wasn’t old guard decided it was too hard and attempted to scrub it from ONA history? Because it is hard, it is very hard.

From our studies we have deduced that in order to comprehend it you need to have: (1) studied Thelema and Golden Dawn theory; (2) studied certain theories of the Illuminates of Thanteros; (3) studied early ONA manuscripts such as Noviciate Studies (1974), which detail the need for studying Crowley, Thelema and Golden Dawn before begining with ONA techings (qv. Noviciate Studies); (4) located Christos Beest’s “Kamea” cipher in a text produced by Ordo Templi Orientis, thereby finding an evidential link.

This brings us to why we dedided to publicly release Charnel House again. Last year, we entered it into private circulation among Nonagonal Press associates and intended to keep it private. What changed is that we realised that by keeping a Rosetta Stone such as Charnel House hidden, others could change the ONA to obfuscate or attempt to eradicate certain parts of it to its detriment.

Making the ONA tradition more “extreme”, more “evil” has turned it into a fetishist club, and not a particularly tasteful one. For all that Chloe did wrong, the one thing that she did right was retain the Double Pelican in the spiritual successor of the ONA — that the Seven Oxonians refer to as “ONA 2.0” (O9A/Omega Nine Alpha) —  despite her critics calling her “soft” for doing so.

Thus, with the public release of Charnel House we hope the ONA can posthumously find its way back into the ranks of the esteemed mystery schools that have captivated the studious and astute for the past 2,000 years.

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Thresholds of Hubris




“Nothing forces us to know what we do not want to know except pain”

– Aeschylus


There are specific thresholds governed by confrontation that divide the personas of homo hubris. These thresholds all ask but one question:
How much pain is your ego worth?

Threshold one – intimations or threats of violence

At this threshold the individual will abandon their abusive persona when it is indicated that their behaviour carries a moderate to high probability of violence.

Threshold Two – physical aggression

At this threshold the individual will abandon their hubris when it is made evident that their behaviour has resulted in non-violent physical contact toward their person.

Threshold Three – initial attack

At this threshold the individual will abandon their hubris once they have received a minor attack as consequence of their behaviour.

Threshold Four – subsequent attack

At this threshold the individual will abandon their hubris after recieving multiple physical attacks.

Threshold Five – concluded attack

At this treshold the individual will abandon their hubris once they are incapable of returning to their feet after enduring numerous attacks.

Threshold Six – glimpse of death

At this threshold the individual will abandon their hubris once a physical act has been committed which demonstrates a moderate to high
probability of imminent death for the individual.

Threshold Seven – torture

At this threshold the individual will abandon their hubris once continuous psychological and/or physical harm has been carried out against them.

Threshold Eight – threat to humanity

At this threshold the individual will abandon their hubris when a threat of violence is levied against the general populace.

Threshold Nine – threat to heart

At this threshold the individual will abandon their hubris upon a threat of violence or captivity being made toward someone(s) the individual cares greatly about.

Threshold Ten –  guilted heart

At this threshold the individual will abandon their hubris upon self-reflecting on their decision not to submit to Threshold Nine. This is the most tragic of Thresholds, as the individual’s hubris is partly responsible for the untimely fate of someone(s) that could likely be of civilized and empathetic character, ergo not deserving of such a fate.

Threshold Eleven?

If an individual still retains their hubris after Threshold Nine the only remedy is a socially reformative culling. Thus there is no Threshold for them except death itself.

The Thresholds of Hubris remind us that homo hubris can be transmuted from megalomaniacs and sycophants into empathetic and civilized beings with some pressure. Sometimes a stern word is enough. Other times something more ‘encouraging’ is required. Either way, society will benefit from people learning the Thresholds of Hubris and introducing a little humility to their respective communities.


Afterword:

It could be argued that ‘some thing’, such as an institution or ideal should be included in Threshold Nine and Ten, but when an individual sacrifices for an institution or ideal, they are sacrificing themselves for the people whom created the institution or ideal and/or the people that will carry it. People precede and proceed ideals. Ideals cannot exist independently of people, therefore an individual can never sacrifice solely for an ideal.

Do soldiers that are not motivated by bloodshed and money, or conscripted [when actually fighting for the future of their country instead of fighting proxy wars] enter war for the country itself, as a reference point of value, or do they enter war for the people of the country, those that built it and will carry it forward, including those they value personally? It goes without saying that this example cannot rightfully — at this time —  include NATO countries because of the geopolitical trend of proxy wars, e.g. invasion of Afghanistan, Russo-Ukranian war. Therefore, the term “soldier” is to refer to ‘freedom fighters’ and militaries of non-NATO countries currently involved in a war that does not benefit the central banking system and the military-industrial complex.

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