Corpus Nine Thirteen

§ What this is, what this is not

The present is a short but precise comment on Corpus 913 (as of 2017), and which comment has been allowed to be written because the author of said document, Mr. Hutchins, values objective and impersonal evaluation and respectful communication in favor of a healthy development of ideas. What we have here is a discussion of the contents of Corpus 913 in light of published and shared ONA MSS that are widely available; it is not to be taken as anything else but one more entry in the lists of different commentaries on this website. It is a commentary on and around Corpus 913 given in earnest to whoever might find value in it, and there is not the least trace of interest in an eventual discussion through Internet posts of any kind.

The present is a series of observations by an outsider, an observer and, quite simply, a reader of the materials at hand. It is, furthermore, not an evaluation per se, but a discussion of certain aspects of Corpus 913, and thence an extension into related topics, in an effort to clarify and contribute as best one can in the form of thought, as far as one’s own partial and admittedly imperfect vision can see. Furthermore, and most importantly, this is specifically and exclusively a literary commentary on ideas proposed, because it is all that can be had from an online compilation of texts.

The present is not an evaluation of Nexion Nine Thirteen in itself, its members or their actions in the real world, whoever and whatever they might be. It is not a supposition of absolute authority over or ego-aggrandizing, not only because nothing of the sort could realistically come about from such a pretension but because such an attitude and diversion cannot be conducive to self-development. Finally, this is not an entry into the time-wasting online ‘occult polemics’ that appears to consume forum lurkers and such individuals with priorities obviously widely differing from one’s own.

§ Strengths and Potential

The first thing that stands out about Corpus 913 is an outline for a plan of action in Section 1, which pertains the fostering of a certain tribal culture through the specification of life stages. There is also to be found, in a sub-section immediately following, a brief overview of the different Aeons or dialectical stages in the decay of modern human civilization, along with the actions which N913 proposes should be a priority and a goal during each. Such a discussion is valuable in that, although still highly speculative, sets the tone for an eventual planning out of increasingly concrete, readily-visible, or foreseeable, situations and corresponding actions.

These types of outlines are sorely missing from the rather hulking quantity of MSS from different sources floating around the Internet. There may be, however, a reason for this, and it is that ONA appears to have an organic-growth view in mind from its inception; requiring the first generation or two, at least, to discover and attain practical knowledge from their particular situations and local environment means that they could then start to gradually systematize their propositions. Though not explicitly stated, it seems a very logical development after having read and digested the general and evolving statements of official ONA documentation.

It makes sense, therefore, that Nexion Nine Thirteen’s practical outlines are brief and paint only broad strokes, for realistically, only practical experience can properly dictate exact protocols and procedures in more detail. These would and should take several generations to grow naturally and effectively, if an evolving culture is to be fostered. The alternative is a military and soviet-like imposition from above which treats human beings like blank slates; that latter approach, however, disregards the fact that humans have natural tendencies predisposed and dictated by an evolutionary path, and which path appears to be one that affords possibilities that are not unlimited.

Despite this, the outlines given in Corpus Nine Thirteen, especially those pertaining the stages of a commune member, could use more specific details. This could be, perhaps, done through exemplification and even through story-telling, in order to project a picture that could be emulated as one would an archetype; such stories could become the archetypes of Nexion Nine Thirteen, rather than the unclear dialectical Cyborg Mythos. The Cyborg Mythos itself is more of a very brief, sci-fi-esque picture with a Soviet-specific interpretation of dialectical materialism (a pseudo-scientific ideological simplification of the earlier materialist philosophy), than it is a complete proposition in its own right.

§ Wasting Resources

Starting with section 3, ‘N913 Science and Philosophy’, the document eventually descends, most clearly when arriving at sub-section 3.4,  into something that is less of a proposal and a reactionary comment on ONA. This contrasts starkly with the aloof and rich proposition from the earlier sections, especially as the discussion turns quickly from what one would consider ‘probably actual ONA people’ to those simply criticizing people on the Internet. Diverting attention from the concrete and lofty goals in the shape of general community rules and education guidelines, to a defense of Nexion Nine Thirteen. It should be remembered that if their document is written for those of us who are not really familiar or care for the bickering, and especially for future generations, nobody is going to know, remember or care about the 600 Club or other posers.

By diverting such a large portion of an otherwise serious document to an almost casual criticism of entirely temporal affairs (commercialization of ONA groups, accusations by non-serious practitioners, negative rants that constantly turns towards self-reference), and devoting a considerable space to the latter, the overall quality is lessened and the focus is pulled away from what is initially an Aeonic vision. It would make much more sense to do away with the current Section 3 as a whole, place essential extracts from the main points on definitions in an appendix, and keep Section 4 as a main, originating body of reflections. Moreover, because section 4 contains ‘historical documents’ which seem to demonstrate the origin of the postures of Nexion 913, it would make sense to move these to an earlier position, allowing the practical propositions on tribal organization of life stages to fall towards the end in a from-theory-to-praxis type of scheme.

Section 4 is the clearest and carries the most weight, probably because it is a selection of outstanding texts (at least in appearance). They are instigating, inspiring and full of information, which makes them much more than the rants of Section 3. The difference lies is that Section 4 discussions are far more relevant as they exemplify and extrapolate, and so are far more philosophical than those that bear that title in Section 3. There is, furthermore, a strong link between Section 2 and Section 4, both in continuity of thought, sobriety and relevance, which should be capitalized upon and further expanded into more detailed and concrete practical outlines.

§ Exoterizations of the Esoteric

As a further note, it is appropriate here to at least mention a certain malady that appears to affect the tones in which certain nexions project themselves on an exoteric level, at least on the Internet. Exoteric presentations are reflections of Esoteric depths, the concretion of apprehensions and intuitions understood and brought under a manner of order, and which is represented by the Apollo-Dionysus symbolization of the infamous Friedrich Nietzsche. The relationship between the two is strong, as one realizes that they are inherently interdependent, rather than being simply the ‘inside’ and the ‘outside’ of a fabricated structure (in contrast to an living organism, whose exterior matches internal states, and whose exterior has as much impact on its interior as the latter has on the former).

Proper esotericism, it would seem,  is a double edged sword, which hides as much as it reveals, and whose revelation cannot be unbound from its hiding. That is to say, it is the layers of exoteric exposition which themselves constitute the symbolic graduation of the esoteric essence. It does not, and should not, need to be explained, since the explanations themselves incur a debasing, a reduction and almost certainly a distortion of the esoteric essence. There lies the connection with the practical, with direct experience, and the putting together of the pieces of existence and reality “beyond denotatum“.

When, therefore, the different analyses of practitioners or occult commentators take issue with the symbols used by ONA, with the sketchiness of its apparent design, they seem to do so from a purely exoteric perspective. That is to say, not as exoteric linking to esoteric and concretely revealing fault or mistake, but as exoteric as pure appearance of symbols in a catalogue. Discussions on ONA names, stories, rituals, etc. end up being reduced and compressed into what feels tangible. Such a proclivity appears to be predominantly American, and which proclivity leads many towards dialectical materialism. In lieu of the truly unspoken, unspeakable mystical experience, the average American mentality seeks this tangibility because American culture lacks the essence of said experience: it needs the theatrical, which is an exoteric form, and confuses it with the esoteric essence itself. It ignores that the mystical, the esoteric, is not the fireworks of the symbols but the every-day, instant-to-instant living through this existence.

The problem with this materialism is that it is itself a reduction of idealism, and whose relation is very much like that of pathetic Humanist values that clearly stem from Christian dogma. The situation in the latter case is that when atheism arrives at the door under the flag of Humanism, it does away with dogma but retains all the idealistic mumbo-jumbo and is forced to justify it through materialist means. That is to say, where dogma caused value, dogma was removed but value was retained as if it were a given, thereby causing the necessity of making all sorts of excuses for the maintenance of the value. The illusion lies in thinking that because materialist, because only looking for tangibility, the explanation is scientific; through such misconception is pseudo-science born.

Something similar appears happen with de-esotericized interpretations of the ONA, which do not seem to comprehend that ONA proposes methods that develop the individual but also dissolve interpretations of reality in favor of a constant immediate apprehension of the same. Thus, while a method of confrontation and self-challenge may be to adopt the aforementioned Soviet denotatum, to turn it into a conclusion implies the falling into the trap of its indirect apprehension of reality. The method is confused with the goal, and a same ghost-dogma-to-value interplay occurs where the “sovietization” of the mind becomes not a door and an exoteric presentation of the esoteric anti-dote, but the reductionist end-point.

§ Intrinsic Self-Culling Design of the ONA

 Such a confusion in great numbers is one of the stated purposes of the Labyrinthos Mythologicusand it is what makes it inherently elitist at every level. That is to say, it is not elitist because it brags or because there is an authority denying entry, but because it asks from the practitioner a wide variety of abilities, at least in potential, and the willingness to develop them through hard work. Some of these are stated explicitly, and others are required by the sheer complexity or lack of explanations of certain things, which end up pushing the seriously interested practitioner to find ways, bridge gaps, interpret and discover his own unique way. Being unable to do so, either out of incompetence or mental intransigence, is to be culled by the design of the ONA, or to be culled out of the loop by one’s own mediocrity, incapacity or emotional blockage and blinding (often the case among clever occultists).

From its inception, the Seven-Fold Way was intended to see most fail, to see most crumble under pressure, by a reluctance to try again, by carelessness leading to mental or physical injury or destruction. It should be clear to any objective and intelligent student of the materials (not to speak to a practitioner, I presume) that personal discernment is the foremost of all ONA requirements, once a holistic and balanced view of its rather wide assortment of ideas throughout the decades has been at least partially digested. To even suggest that the failure of many (most?) ONA would-be initiates is a sign of failure of the system, or to suppose that the bickering between ONA-inspired/derived groups implies an alarming state of affairs threatening to take it down, is to not to be able to see beyond the proverbial nose.

As far as one can tell, the Seven-Fold Way was meant to be not only highly individualistic and mutable, because of its framework for local and personal adaptation, but for the same reason disconnected and anarchic as seeds. That is to say, ONA nexions need not be brothers, nor should they need to maintain communication at all, especially if after a certain period of time Adepts had already been disseminated geographically after an initial round of tutelage from the origin, as it were. As the original proponents of the Seven-Fold Way sort of said, the worth or value or applicability of the system will only be proven if it eventually reaches its Aeonic goals. To say this goal, the initial stages of which require centuries and generations after generations of Adepts, has been thwarted because certain groups crumble, is to not understand the implications of what is being said. While there is at least one Master, or while the corpus’ materials can interact with human minds to produce Adepts and the information is available where there is potential, there exists the hope that a certain causal iteration of the ONA presents itself that can eventually lead towards the accomplishment of said Aeonic goals.

Friedrich Nietzsche Ecce homo

§ Humour

Humour chracterises much of Nietzsche’s writing, always allowing himself to laugh rather than grow angry at anything. One can see him prancing around, smashing lilies underfoot, uncaring of what sacred cows he throws dirt on. But there is always a reason behind everything he says in this tone, even though it might not be explicitly stated around the infringing statement, and must instead be figured out by the audience from the afterthoughts of the context as a whole.

Humour prevents one from falling into the stagnation that comes about as a result of unyielding emotional obsession with issues under discussion; light feet allow the un-German germanic thinker1 to always move on as if without greater consequence. Some have considered Nietzsche to be a “thoroughly irresponsible thinker”, because the norm of the (superficially) sanitised West is to tip-toe around everything hypocritically while sacrificing those around in order to feel better. Nietzsche says what needs to be said, by transmitting the bare truth as he sees it, divested from personal desires and simply as it presents itself.

Humour also allows for an easy way through honesty, avoiding being chocked with the grave seriousness that his statements are bound to instill in whoever hears or read or heard him. That is not to say that Nietzsche detracts from their importance, but that he can by applying to a humourous mood treat them efficiently, with an agile mind and without reservations.

§ Pride and Earnestness

Nietzsche has always embraced a healthy, flexible pride which has been misrepresented more often than not, and perhaps by those who judge others by their own limitations. This is a pride that is sure of the individual’s worth, not as a mantra, but as a plain recognition of proficient abilities, thus of worth and reach. It is also a pride which may appear to fall into the trap of ego-bloating, but the latter is soon understood as device rather than as the shield and justification of weaker fatalist minds of today.

In contrast with the Socratic method of covert insubordination and dishonest double-facing, Nietzsche chooses the way of open dissent. This dissent is, moreover, wielded as a weapon rather than becoming an all-consuming end in itself —In this lies the greatest difference between prophets with a mission, like Nietzsche’s Zarathustra, and the rebels without a transcendent cause which plague a modernist landscape onto which they project all manner of self-justifications.

Nietzsche never concedes to having to justifying himself; he presents, he elaborates, and the burden of going beyond prejudices is left to the reader, who has to learn of the point of view of the thinker. This has actually proven to be too much for most people, and where he is not outright rejected as heretic against everything, he is wrongfully appropriated into camps where he does not belong.

At the very bottom of it all, under all his witty prose and rhythmic expression, lies the hard content —the actual proposition. Most people, even professionals, seem to get stuck in the outer layers, trapped in whatever their own ego cannot let go, or whatever makes it feel larger —the trap of Nietzschean literature. The essence of Nietzsche’s thought is highly impersonal, though stated unapologetically in a very personal tone and idiosyncratic expression.


1 While Nietzsche’s allusions to a Polish nobility descent can be taken as his exemplification of an illustration of freedom from morality through appropriation, contrary to what he despised in contemporary German culture; however, Nietzsche was thoroughly German. Nietzsche detested German idealism, and probably ran in the contrary direction to find in the lack of accountability of the Polish nobility —and probably self-interested individualism— an extreme symbol for his utter rejection of idealism.

Carlos Castañeda Viaje a Ixtlán

Supe acerca de esta valiosa obra por medio del caballero A.N., quien tuvo la gracia de recomendarla como instrumental en un cambio severo de mentalidad. Afortunadamente, los cambios sugeridos y experiencias básicas no me eran ajenas, por lo cual la obra cayó en tierra fértil y saludable para una interpretación realista y sana, sin descartar o restar por esto las posibilidades más extremas…

§ Lo relevante

El Viaje a Ixtlán, de Carlos Castañeda, trata de un estudiante universitario quien llega a buscar a un viejo indio, con fama de brujo y vagabundo, para obtener más acerca de plantas con propiedades psicotrópicas. La historia se complica cuando la persona que encuentra no es la que esperaba, en más de un sentido. Sin embargo, Don Juan, el brujo, no es ni el borracho de mente débil que el pensaba, pero tampoco es una persona predecible en lo mínimo.

La forma intrigante en que el brujo le comunica pequeños datos al joven Carlos, al mismo tiempo que esquiva los intentos del estudiante por controlar la interacción o cualquiera de las situaciones, llevan a una serie de sesiones de aprendizaje interno y realización que confirman al joven como un aprendiz del viejo.

 A muchas personas les parece incomodar el no tener certeza de saber si el cuento relatado en Viaje a Ixtlán es verídico. Parecen querer aferrarse a una historia fascinante en lugar de leer entre líneas o, más difícil aún, seguir las directivas explícitas de Don Juan para hacer cambios reales y drásticos dentro de la vida de uno. La razón por esto quizás sea que la mayoría siempre esta buscando una ilusión más a través de la cual escapar de sus miserables vidas, y no la manera en la cual una acción decisiva.

Una nueva manera de ver y comportarse en la vida necesita una interrupción del flujo de lo usual y por medio de voluntad propia desatarse en una dirección totalmente distinta. Se puede así transformar la vida propia de tal manera en que la fantasía como tal se vuelve innecesaria, y las historias tienen todas un valor de moraleja e inspiración se conectan directamente con la realidad a través del entendimiento.

§ Lecciones

La mayor parte de la obra en cuestión contiene técnicas de enfoque, meditación, así como lecciones de conducta y formas de pensar; la efectividad de tales no tiene nada que ver con la veracidad del evento en el diario de Castañeda, pues las situaciones relatadas tienen como objeto ser nada más un marco accesible para la transmisión del conocimiento. Quienes no puedan ver más allá de este punto se cuentan a sí mismos como incapaces de recibir dichas lecciones, y así se auto proclaman no merecedores del contenido, atascándose en el primero de varios retos intrínsecos a toda enseñanza esotérica.

Las prácticas sugeridas podrán resultarles extrañas y hasta un poco cómicas al lector común, pero quien tiene a la acción y tiene una mente curiosa por naturaleza no dudara en prestarles atención con la intención de sacar algo de provecho. Además le enseña Don Juan a Carlos las que podríamos llamar técnicas de aprehensión: formas de alterar la percepción del mundo a distintos niveles del proceso cognitivo, y sin la necesidad de agentes alucinantes. En especial se estresa el poder dejar de lado las formas de percibir el mundo ya aprendidas (llamadas ‘esquemas’ en psicología cognitiva moderna), para comenzar a desatar areas de percepción que normalmente el individuo no utiliza, y de las que quizás ni siquiera esté al tanto.

Lo importante para quien entiende el valor de dichas técnicas no es la fascinación de la experiencia nada más, especialmente en lo que concierne a su carácter mágico, por así llamarlo. Más bien, en la contemplación y subsecuente absorción de los elementos de la experiencia alterada en sí. Don Juan enfatiza una forma de vida, cuya actitud y reglas personales el delinea bajo el arquetipo del guerrero, y que esencialmente se basa en el hacer cada cosa, por más pequeña que sea, con propósito e intención en mente, haciéndose responsable por el uso más pequeño de cada momento y movimiento en consciencia de que nuestras vidas mortales son cortas.

Finalmente, el primer y último concepto, el cual se verá como fundamento y asimismo como resultado de todo el esfuerzo, es lo que Castañeda llama parar el mundo. Algo demás extraño para quien no está acostumbrado a una concepción esotérica de lo místico —el aprendizaje esotérico tiene bases racionales y lógicas, haciendo uso de toda clase de prácticas y formas de expresión con el objetivo de ocasionar una experiencia interna que lleve a cierta comprensión. Al detener el flujo de imágenes del mundo que habitamos, en la manera en la que estamos acostumbrados a percibirlo, se nos facilita entonces la alteración de nuestros pensamientos con respecto a esta, efectivamente vislumbrando puertas a otros mundos…

Jane Austen Pride and Prejudice

§ Feminine subtlety

Without falling into crass prejudices, we may observe that women are very often more sensitive to a whole range of human emotions and details than men are; to be more precise, women are aware things in a way in which men generally cannot readily comprehend without a rationalization of some kind. Rather than being a weakness as many a narrow-minded individual would suggest, it implies a different set of strengths; these are utilized by Jane Austen in the writing of a novel that is timeless in its essence, even if dressed in the garments corresponding to a certain time period.

Following from that same thought, we may describe Pride and Prejudice as a very feminine novel. And although some would think that such a remark conceals a derogatory intent, it is only an observation of nature. The ways in which situations are developed and, perhaps even more importantly, the way in which they are treated as perceptions of the main character, display that dangerous, double-edged intuition that swings the nuanced feminine sensitivity towards love-or-hate valuations.

It should also be mentioned that Jane Austen is not just any woman writer, but a very smart one who does not need the mention of her particular sex to be raised into the pantheon which she so rightfully inhabits. To place her in a list of ‘woman writers’ per se is more of an insult to someone of her stature, for she needs no special treatment (no ‘affirmative action’) in order to be recognised as one of the greatest.

§ Introspection

In order to not spoil the story, and because this is not the point of this commentary, we will not provide a sketch of the story. However, a few bits of information will not be out of place to give context to the comments themselves. The story places at its center Elizabeth Bennet, a young lady of uncommon sagacity and a somewhat melancholic predisposition. The relative point of reference character of the story is a certain Mr. Darcy, a taciturn individual more prone to maintaining a prideful distance from those around him.

A class or two in social strata separate them, not only through wealth but also in that the latter is part of the nobility, adding to the complexity of their interaction. Moreover, where the one is flexible the other in inflexible; where one is prudent and respectful, the other is unmoved by the sensibilities of the general public. Their first encounters leave an impact of dissimilar character, though equal magnitude, on each others’ minds. The story’s underlying knot comes about smoothly, as each individual is drawn towards each other through the arousal of challenging emotions that run a course contrary to their inner norm.

 From the outside, and in the usual appreciation of the story, it may seem obvious to relate the title of the book to the attitudes with which one associates Mr. Darcy. Less often mentioned, because not as obvious, is the fact that the pride and prejudice of Ms. Bennet towards Mr. Darcy is, in fact, at least as grave as his. A more nuanced diplomat, the witty and aloof Elizabeth Bennet often escapes our judgement, despite her suffering from the same malady as her male counterpart.

And it is because we see far less of his thought process than hers, except as a revelation towards the end of the story, that we may find, as a logical conclusion, that Jane Austen’s truest intention lay in making an example of the masterfully buried, emotional transformation of Ms. Bennet, rather than that of Mr. Darcy.

Having finished reading the book, one might observe that upon their meeting early on in the story, Mr. Darcy began a process caused by his meeting of ‘Eliza’ resulting in a severe self-evaluation and effort to improve on the deficiencies she made known to him in the most unapologetic manner. Our main character, on the other hand, becomes deeply ensconced in her determination to place blame and disdain upon the shoulders of an individual whom she knows only in passing and by the references of others. It is only upon the gradual discovery of his noble actions that she learns that he is not who she thought.

§ A timeless parable

To the attentive and sensible reader, it should also be apparent that the moral of the story is an unstated call to learn about people through our own personal knowing of them through time and within context, and not merely to form images based on first impressions and rumors. The idea becomes more obvious in light of the parallel unraveling of the Wickham knot, whose initial reception as a charming man leads everyone to confuse the all-round agreeable demeanor that he artfully projects with character and moral worth.

Essentially, this is the story of two exceptional individuals coming together in a gradual discovery of their imperfection, and their eventual triumph in not only surrendering to self-honesty, but in rising up to the challenge of meaningful learning. This is not, however, a tale of social class merging or mobility, as simpler and more ideologically-inclined minds of the intellectually bankrupt leftist camp often suggest. Instead, we may see through the difficulty, that the story emphasizes the value of prudence and decisiveness in action, rather than glorifies exceptionalism or maverick daring per se.

To come back to our first and perhaps most important point: Pride and Prejudice is most valuable where it is most subtle; for it is in these underlying and overarching concepts, which Jane Austen made only aurally perceivable, as it were, that we find the richer gems under layers of wit and more transient matters. There is much that is not said, much that is only implied, but it is by the echoes that resonate in one’s soul, beyond any direct link with the story, that the masterful author drives her deepest rapier-thrust.