Corpus Nine Thirteen

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§ 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.

1 comments on “Corpus Nine Thirteen”

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