alchemy – 卍 The Black Order of Vinland 卐

…Whose Gaze is Death…

The Babylonian creation story known as “Enuma Elish”, in which Abzu mates with the primordial serpent Tiamat and thus produces the gods of the Babylonian pantheon, includes an oft-overlooked element which provides a degree of insight into our Sinister volk: the Aqrabuamela, or Scorpion-Men. The offspring of Abzu and Tiamat, led by Marduk, plotted against Abzu and ultimately succeeded in overthrowing him. Naturally, Tiamat was enraged, and rightly so! She spawned forth all manner of horrors to wage war against her treacherous children, most notably great serpents and the Aqrabuamelu, and while conventional interpretations of the mythos claim that Marduk was the victor in the ensuing struggle, a more nuanced, insightful analysis will show that the war is not over, and he who laughs last, laughs hardest, and by exploring symbolic associations, we might achieve a better understanding of our own monsters.

The Aqrabuamelu are described as great anthropomorphic scorpions, whose forms were utterly terrifying and “whose gaze was death”. Their dominion was the barrier between the realm of mortals and the Underworld. Overall, little is known in a scholarly context, but if one looks at the blatant symbolism present, conclusions can be made and gaps filled. First and foremost is the creature itself, which could hardly be more obvious as representative of those individuals with no small amount of Scorpio/Pluto influence in their natal charts. This does not necessarily mean that one’s Sun is in Scorpio, but that other spheres and aspects are, or that the 8th house is greatly emphasized. The author believes that the main criteria is one’s chart being ruled by Pluto, as his own ascendant is in Scorpio whilst his Mercury and Venus are in the 8th house, in addition to his Moon. This describes an individual who is moody and intense, well at home in all manner of Plutonian subjects, other aspects to these ensuring that there is no rest or true comfort for this one, as these traits clash with others and create a perpetual internal chaos, uncomfortable but ultimately necessary in order to to manifest certain results. The author highly advises study and application of astrological practices, and there are, at the time of writing, many free resources that will be of use. Knowledge of self cannot be overstated in its necessity, and the author believes that the sort of brutal, uncompromising realism of astrology, properly applied, is key in this pursuit.

The astrological symbolism, once established, allows for other connections to be made. In this case, the rune often associated with Scorpio is Eihwaz, the rune governing death, transformation, and the alchemy thereof. Befitting the inherent secrecy of Plutonian things, there is no traditional Rune poem for Eihwaz, save for the Anglo-Saxon, but the author is wary of such bastardization. Eihwaz, when turned upon its side, becomes “Opfer” according to the mysticism of the Third Reich. The term “Opfer” meaning “offering” or “sacrifice” (as well as a modern Germanic insult) is central to the Sinister Traditions in the Rite of Recalling, in which a sacrifice is “opfered” at the rite’s culmination. These days, the act of culling fulfills the need for Opfering (in theory), and the author believes that this association of our own breed with “Opfer-Eihwaz” is a stark reminder that we too are Opfers for the aeon, in our own way. It is worth noting that the Opfer-Eihwaz aligns perfectly with the center of the dual Tetrahedron representing Causal and Acausal space and thus, the cosmos as a whole.

In relation to the Black Order of Vinland’s focus on Wotanic mythos, Wotan embodies a Plutonian archetype. He is known as “Draugr Lord” “Lord of the Gallows” “Baelygr”, and sacrifices his own eye at the well of Urd in exchange for true sight. Most noteworthy is his sacrifice of “Wotan to Wotan, myself to myself” upon the tree of Yggdrasil – in some cases a Yew (Eihwaz) tree – for nine days and nights in order to reach into Hel for occult knowledge. Yggdrasil translates to “Horse of the Terrible One” “Horse” being associated with the gallows in this case, and while Ygg is one of Wotan’s many names, this particular name, meaning “terrible” evokes the Aqrabuamelu “whose terror is awesome” a tenuous link but one worth considering.

The notion of a mighty serpent whose sole purpose is the destruction of the world is present in both the Enuma Elish and the Voluspa, in the form of Tiamat and Nidhoggr, respectively. However, Nidhoggr is clearly not Tiamat, as the former is clearly described as male, whilst the latter is described as female. As Nidhoggr rules over a dark, otherworldly realm of criminals and murderers, and is himself steeped in death, gnawing on bodies and carrying corpses in his wings. While there is no explicit mention of who bore Nidhoggr, another great serpent bent on destruction, Jormungandr, is said to be the offspring of Loki and the female Jotunn Angrboda “one who brings sorrow”, and their union also brought forth the wolves of Ragnarok, most notable among them is Fenrir. One can safely assume that Angrboda is quite intent on birthing all manner of destructive beasts, and it is not a stretch to count Nidhoggr among them. As previously stated, this is Tiamat’s goal as well, and she spawned forth wyrms, as well as the Aqrabuamelu, to destroy Marduk and avenge Abzu. Thus, the author concludes that Angrboda is analogous to Tiamat, and that Nidhoggr is her Plutonian child.

While researching for this piece, the author found a curiously vague mention of something that Marduk inherited when he slew his father Abzu, something spawned by Tiamat but lurking, waiting, an aquatic demon known as “Kulullu”.

-Ewan 513

Sinister Natural Magick MSS

Eira- A Satanic Guide to Future Magick
http://www.satanservice.org/theory/onasatanism2.txt

Thernn: An Introduction to Natural Septenary Magick

Click to access ONA%20-%20Thernn%20%28An%20Introduction%20to%20Natural%20Septenary%20Magick%29.pdf

Marcheyre Rhinings, Being Some Writings Relating to the Rounwytha

Click to access marcheyre-rhinnings.pdf

Enantiodromia: The Sinister Abyssal Nexion

Click to access enantiodromia-the-sinister-abyssal-nexion.pdf

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Runic Arrangements – A New Approach to an Old Art

A rather unique application of the Rune is that of creating “models” or simulating internal concepts via specific arrangements in a manner similar to Bindrunes. However, unlike Bindrunes, which are often used to empower/enchant the intended target and produce some kind of Causal effect, Arrangements, as the author refers to them, are used as a tool for visualizing abstract concepts and observing subtle interactions, often times leading to otherwise inaccessible insights.

Arrangements require that one thoroughly understand the individual Runes being used, as well as all their many associations. It is important to understand that these broad archetypes are nebulous forms until placed into context, at which point a specific aspect will crystallize. Our first example is that of the Double Tetrahedron, one of the primary symbols of the Sinister Tradition, consisting of an upwards-pointing white triangle atop a downwards pointing black triangle, the former representing Causal space, the tangible “here-and-now”, while the latter is Acausal space, the Jungian depths just below the surface of Causal space (the Author’s pet name for the Acausal is “Jungspace”). In Runic terms, this would be represented by Isa over Laguz, the space between occupied by the Opfer configuration of Eihwaz. Isa is quite literally “ice” but generally means something is still, resting, in scientific terms, it’s a slowing of molecular activity to approximate solidification. Laguz literally means “lake” but signifies the deep waters of the mind, the subconscious. Neptune. Abzu. Thus, Laguz is also the Acausal, as it is best described with terms usually applied to water, water which rises upon “freezing” into a solid, causal thing, the aforementioned crystallization. The border between these, the inperceptible surface tension, is Eihwaz: change, magic, alchemy. It bears association with Scorpio, practically the ruling sign of the Sinister Traditions, the Aqrabuamelu, the Opfer configuration used by NS to denote sacrifice, “Opfer” also being a central tenent of the Sinister Traditions. An interesting observation of Opfer-Eihwaz is that it implies a winding, helical path upwards towards Isa, echoing similar paths taken elsewhere.

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Another example is one that may be more familiar to a broader audience, or at least those with knowledge of contemporary mythology: Perthra at the base it quite literally the Yoni, also Wyrd, the lot cup, the womb, etc. Here, Perthra is turned upon its side, opening upward to admit the Lingam, represented in this case by Inguz. While the Lingam-Yoni configuration is accessible enough, the inclusion of but one Rune – Eihwaz – changes the entire meaning and mythos, from the Lingam resting in the Yoni, to tendrils surging forth from Tiamat’s benighted womb to produce the Aqrabuamelu.

– Ewan 513

On the Web of Wyrd and Other Esoteric Notes

The Web of Wyrd (also called Skuld’s Net) is essentially a shamanic map illustrating the magickal universe as conceived in Dark Heathenism, consisting of nine staves arranged in a web- or snowflake-like pattern. Certain of its mysteries are described here.

c823a6c86c7807db0f0a82aa0f619064 The web is, on one level, symbolic of the spider, one of the totems of the BOV. Its spinning of the web is related to the Nornir, and furthermore when depicted in human form the spider is often depicted as the Mousa/Crone, weaver of fate (orlog) and dreams. The spider’s web is also significant for hunters, where it has been used in both Europe and America to staunch wounds. Its totemic powers are excellent for writers, the highest form of writing being the Runes themselves.

The Web of Wyrd consists of three angles–one vertical and two diagonal–representing the Norns, each comprising of three threads signifying the alchemical elements salt, mercury, and sulphur, giving a total of nine threads. Thus is the WoW a symbol of the Nine Angles.

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This connection to the Nine Angles is further intimated by the crystalline pattern and hexagonal shape of the WoW, mirroring the structure of the quartz molecule. Clear quartz points of the right size and clarity–particularly those fashioned in the shape of a tetrahedron–are powerful sources of vril and react with voice vibration (Galdr) to further amplify and direct this vril. The esoteric combination of quartz with voice vibration results in a temporary “enlivening” where the various elements involved enter into a numinous symbiosis and become alive, animated as they are by the alchemical Nine Angles.

The ninth Rune Hagl relates in part to quartz crystals and the Nine Angles, and its shape as depicted by certain Futharks perfectly mirrors the Web of Wyrd. This stave is actually visible inside the quartz tetrahedron when one gazes into it from a certain angle. Hagl also signifies those wyrdful forces of chaos and disruption which simultaneously–paradoxically–lie at the very core of the structuring of the Cosmos. Consider for instance the primordial meeting of Fire and Ice which results in a catastrophic explosion that charges the primal void Ginnungagap with infinite magickal potential, thus giving rise to the very patterns of cosmic manifestation from which the Nine Worlds evolve. It is these cosmic patterns which are represented in the Web of Wyrd.

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0508013F-B565-436F-8293-C2534726CF36 With regard to the aforementioned the WoW is a bindrune containing all 24 Runes (thus another one of its names is the Allrune) which each representing the individual cosmic patterns mentioned above. The Runes are used by the Nornir–in one sense the original Rounwythas (especially when one considers the etymological links between “Rune” and “Rouning”)–to weave the fates of all beings in the Nine Worlds, for the Runes at once contain the whole of the Cosmos within themselves and yet lie beyond them as well, having as they do their home in the Well of Wyrd from which Yggdrasil grows.

Continuing on the subject of Yggdrasil and the Runes, undoubtedly the most well-known story of Wotan–the patron deity of the BOV along with his consort Eorthe–and His exploits is described in the Havamal and relates to how he sought to gain the knowledge and power of the Norns by seeking out the Runes for Himself. He went about accomplishing this in what amounts essentially to a shamanic initiatory ordeal of prolonged stillness and quietude with no aid from others (called Grade Rituals in some circles), during which He hung himself from Yggdrasil for nine days while scrying into the Well of Wyrd before the Runes finally consented to revealing themselves. During those nine days He teetered on the precipice of life and death, and indeed for one to become a shaman they must descend into death while still alive for in doing so a part of them is born which is immortal. The sacrifice of Himself to Himself describes the shedding of selfhood that is necessary for one to achieve an apprehension of those supra-personal forces that influence the Wyrd of entire civilizations, a dissolution of the Self which engenders the Cosmic Perspective that is so necessary for a the bona fide Rounwytha/Rounerer. This esoteric wisdom achieved by Wotan through his Promethean/Faustian strivings is enshrined in the Web of Wyrd.

Thus does the Web of Wyrd represent certain central elements of Dark Heathenism and serve to map out its conception of the magickal universe–on one level, it is to the BOV what the Tree of Wyrd is to the O9A. We make no claim to having created it, only that we present certain lessons associated with it that are internal to our kurrent. As with everything else presented here, the teachings described in these notes are to be believed or disbelieved according to the judgment of the individual.

-Bedwyr Thuban

Wotan and the Great Work

In Aeons past man’s relationship with cosmic forces was mediated by a spiritual elite that was one and the same as their political, civil leadership. One of the core functions of the government in such civilizations was to rear a spiritual leadership who enacted certain rites that drew forth powerful Vril which could breathe life into society at large, giving their nation’s culture a certain numinosity. In such societies a monarch was at the top of the spiritual hierarchy and represented his kingdom’s very connection with the Gods, a station which existed within this Western Aeon in the twisted, perverted form of the Pope during the Middle Ages, when the Catholic Church was still the dominating political force in Europe. Previously the cosmic forces—the Vril—which the spiritual elites unearthed were only understood unconsciously, irrationally, apprehended as they were in the form of mythology, with such mythologies describing the ethos, the spirit, of their respective civilizations.

Long gone are the days where communion with the Gods was the privilege of a political elite, for no government on Earth currently serves the role of mediating its peoples’ relationship with the Gods. Now, we are in a position where the individual who so desires may take their spiritual evolution—and thus the spiritual evolution of his species in general and his race in particular—into their own hands, journeying towards godhood by their own striving and their own achievements. Although the Church tried for centuries to suppress and destroy all esoteric knowledge whereby individuals could take control of their own spiritual evolution, at this point in the 21st Century—in this so-called “Age of Aquarius”—we have unprecedented access to all manner of alchemical mysteries so that whoever diligently seeks it will find it, and whoever seriously applies it will progress toward immortality, toward godhood.

Still further, we are in a position where rational apprehension of the cosmic forces responsible for our evolution is made possible by magickal symbolism, with such symbolism enabling one to make conscious those forces which were hitherto unconscious, thus leading to an integration, a synthesis, where the forces represented are understood as they are, as how they exist independently of the human psyche. Because of these two unique factors—individuals possessing the ability to consciously guide their evolution, and the symbolic representation of cosmic forces in a way that enables their conscious apprehension—the potential of the human race has been extended to new heights, and now for the first time in history we are able to approach the domain of the Gods. This is, in fact, the very destiny of our species, to journey beyond this Earth planet and make our home among the stars, where we will be worshiped by those very beings who we, in aeons past, looked up to as gods.

These new possibilities which distinguish the Western Aeon from aeons past are represented by the heroic figure Wotan (whose name stands for Vril Ov Thee Aeonic Nexion). According to the mythos internal to the BOV, Wotan was originally born a human man, mortal like the rest of us, but who, by his heroic deeds and his quest for wisdom, became immortal. More than simply possessing it, he was *possessed by* the Promethean/Faustian spirit which itself is the very spirit/ethos of the Western Aeon. Furthermore he not only achieved immortality; he contributed significantly to the spiritual knowledge of the human race by leaving us the Runes, a numinous symbolism which describes energies, processes, and methods universal to all human beings, and which enshrine all of the knowledge and power he acquired through his lifelong journey toward wisdom.

Whether these things are factually true or are merely intimations of Truth (that’s with a capital T), or are both or neither, is ultimately irrelevant here. What’s important is that Wotan exemplified an approach to spiritual ascension that is unique to this Western Aeon. Once upon a time it was the function of some kind of priesthood associated with some kind of government to connect the Folk with the Gods—we only have to look to the Pyramids of Egypt or the Ziggurats of Mesopotamia to get a hint of how deep this went. Now, however, there is no state priesthood to mediate our connection with the Gods. In fact, the very notion of worshiping cosmic forces and/or higher extraterrestrial beings is itself outdated. With the inauguration of the Western Aeon the script was re-written altogether, and now it is up to the individual to take control of their own connection with the Cosmos and the natural forces working within it, to the end that one day he or she will seize their rightful place among the stars and join the ranks of the Gods themselves. Wotan points us in the direction of this approach to spiritual attainment: the individual striving alone in Faustian defiance toward immortality, earning their place among the stars by their own efforts.

The ways and means whereby Wotan accomplished this were extreme and indeed superhuman, even if one views the mythos of his life as symbolic. Indeed, in centuries past the process of the Great Work involved great ordeals of suffering and bloody rites of sacrifice, as the methods available at the time were crude and primitive. Over time however the techniques were refined and the severity of the sacrifices (both personal and literal in the sense of blood offerings) were mitigated somewhat, as the development more effective methods took place and thus the extreme could be discarded in favor of the precise. Generation after generation, it has been the life’s work of a few reclusive Adepts to first enact these techniques and then to refine them further, making it a little easier for the next generation of alchemists engaged in the Great Work. Most of the ways and means were based off of mystical practices inherited from previous aeons, like the use of quartz crystals with sound vibration or the apprehension of the Cosmos in seven fundamental emanations. In more recent times, as significantly greater levels of Vril have saturated the Earth with the opening of new nexions, certain sincere seekers like Carl Jung or David Myatt have significantly updated old techniques or developed new ones altogether, making the Great Work still more accessible than it has ever been previously. By this slow refining of alchemical knowledge over centuries, and indeed millennia, the Great Work is now more accessible to the common man than ever before, the process from start to finish having been set forth sans all the sort of mystification and encoding that was so necessary in centuries past. To summarize, it all begins with initiation, and it ends at the time of or shortly before the death of one’s mortal body—in between the two, the alchemist prepares for themselves an “astral double” through which they will live on eternally in the acausal following the death of the material body. Unless one 1) significantly raises those acausal energies which animate them and give them life, and 2) gives a shape, a pattern with which to contain these energies; then the soul, the essence which makes one alive, will simply dissipate after the demise of the physical body. This is, in summary, the esoteric core of the Great Work as it relates to the individual alchemist (not including the supra-personal aspects of genuine alchemy).

-Bedwyr Thuban