Into the Fire Ezine - V1, I2

8/12/2019 Into the Fire Ezine - V1, I2

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The honorcomplex is a fortress

built as a strong-holdof the Empire. TheBarbarians are at thegate and no amount ofstrategic maneuveringcan hold back thepower of brute force.Any architect worthhis weight knows thatyou need a strongfoundation, or else theintegrity of the struc-ture is weak, attackthe base it comescrashing down. In thesame way, Honor is

an abstract design; inorder to deconstruct itwe must first learn thesum of its parts.The grammar whichseeks to protect the cas-tle walls from degrada-tion, catapults esotericmemes to ensure those

generations to come arewalled in and the for-tress becomes captivity.It is written that all lifeflows through honor. Ithad been cultivated intoa law of the landthrough the ages and byway of Hermeneutics,we may consider it a

legal innovation; Vaticiniumex eventu (Prophecy from the

Event), deliberate hermeneu-tical tropes to justify theshames of the future.When I was a child, I wasfirst taught that to honoryour parents meant that re-gardless of their conduct, itmeant to OBEY withoutquestion or else suffer conse-quences. If you did not com-ply with commands or in-struction, this was not only asign of disrespect but also adishonor to you and a reflec-tion on your family. At anearly age, you are indoctri-nated with ideation that titleshave weight. Titles such asMother, Father, Teacher,Leader, et. al. which equatedto an Authority , a power incontrol of your person aswell as the complex of influ-ences to wade through . Youare told that these powers are

beneficial to your develop-ment; otherwise you arenothing more than an animalbehaving from base-instincts.This sort of thing is consid-ered abhorrent to achievingesteem within society. Feralhumans are at the bottom ofthe class system; outcast andaccessible as scape-goats in a

E Z I N E - F E B R U A R Y 2 0 1 4V O L U M E 1 , I S S U E 2

S I N J O N E S

T C D O W N E Y

C O N C O M I T A N T

D I S S I D E N C E

C A N I S M A C H I N A

T I M I S H A R D C O R E

K R I S T H O L L O W

E N T R O P I C

M O M E N T U M

D A N D R E A D

F E M A L E S AT A N

A Z A Z E L

Into the Fire Is a monthly writing collaboration project ignited by theCircle of Descent. Onetopic will be put into the fire and forged by some of the finest minds the contemporary Left-hPath has to offer.

The Honor Complex, 1

Death Before Dishonor, 3

A Ma er of Honor, 4

Code of the Sociopath, 5

Weakness without Honor, 6

A Journey of Honor, 7

Honor & Dishonor, 9

Honor, Idealism, Propaganda,10

Morality is Illusion, 20

Of Us and Them, 21

The Shackles that Bind, 23

Guard Your Honor, 24

Coding Honor, 25

The Power of Honor, 26

dishonorable society.Growing up in a Roman-Catholic sub-culture ofItalian immigrants, getting

answers to questions wasa challenge. To confrontan elder meant that youwere showing disrespectto your teacher and deval-ued the lessons beingtaught, you never ques-

tion. The Axiom: Do as Isay, not as I do, was of thehighest form of Hubris.The task of sorting it allout was met with manyobstacles. Attainingknowledge was blocked,

censored and guarded. Ithought, Well then, thisstuff must be valuable. Be-haviors such as telling liesor theft were treated asmortal crimes against thefamily; even if your familywas a network of liars andthieves.

Contributors
http://circleofdescent.com/http://circleofdescent.com/http://circleofdescent.com/


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INTO THE FIRE VOL. 1, ISSUE 2HONOR, PAGE 2

To honor ones familymeant that you told liesand you took thingsfrom others but NEVERfrom the family. If youwanted to avoid punish-ments and bringingshame to the familyname; (as if this alonedeserved such high-honor) you submit to thefamilial compound andmorality be damned. I

learned the art of decep-tion, putting on frontsand tricks of the trade.Between my rock andhard place, I had to findmy own way of deter-mining value and whatwas meaningful to ME.The words being used todescribe different typesof behavior I was tomimic, would take on

different connotationswhen Id rip away themask the truth was hid-ing under. I came to un-derstand how to wield itinstead of being trickedby the stage; the differ-ence between a realfoundation and a replica.

With the strong-hold inplace, you become the

battering ram against thegateway. On the otherside is Liberation andnothing could keep mefrom it. Something be-yond was calling me Aneed to know. On myquest, I discovered thatthe attributes of ancientcultures and dead peo-

ples were responsible forwhat I was experiencing.I found that words were

just symbolic of meaningand that in order to fleshout what they meant; Ihad to find the reasonsfor alterations. Lan-guage is cultivated byuse and the frequency ofit can change them. It

accounts for the manyinstances when peopleuse Honor when theyreally mean somethingelse. Conflating honorwith morality, ethics andconditioned behaviors.Primal instinct is aber-rancy to what is ex-pected of us C ompli-ance.

The Way of the Italiansseemed a reasonableplace to start to find bed-rock.

Oh, the grim fates havecaught me in anet of manifoldills!

At every trodden path,it led me back to theGreeks. ( tim) inAncient Greece (5 th cen-tury BCE) literally meansvalue or price, what isgiven your weight. Inmatters of commerce, tohonor an exchange alsomeant that you bestow itwith your family name.

I thought, Ahhhh, thismakes sense to me, theGreeks and Italians beingstrange bed-fellows, Ibegan demystifying theGreco-Roman world thatmy world was emanatedfrom.

To strip it away (hubris), would carryconsequences, (retribution).

(pudency) meant shame,and retribution for hav-ing done so may reap apunishment so harsh, itcould cost you your verylife. It also gave mesome insight into howhonor was a womansvirtue (modesty andchastity), for if she gaveit away freely or it wastaken by force she could

be considered withouthaving her honor. TheGreeks weighed thesethings as a specific typeof leverage, a bargainingchip to form allegianceswith powers. The Ital-ians adopted thesethings, which would ex-plain why harlotryseemed to carry moreshame than say, telling a

lie to your parents, whichyou were told to honorwith the highest esteem.This seemed to coincidewith how I was treatedas a young girl, withmore restrictions andcodes of behavior thanmy male counter-parts.To the Italians, even ifresiding in a new land,

reputation was every-thing . The conflictingideal was that every malein my family had agumare (mistress) a bas-tardization of comare(god-Mother) but it wasimproper for women tocarry out the practice,even if men could openlyprance their loversaround town. I was told,no strike that, command-ed, to keep this secretfrom my Mother therebyinheriting more Auntiesand sins of the Father. Apeek through the lookingglass into the Madonna-complex.

The further complexitiesof conflicting ideas I wasbeing taught and what Iobserved drew me to the

conclusion that honorsimply meant what we give value to: The thingon the pedestal.

It would then be up tome to determine whatdeserved being placedupon it; family Honorincluded. What wasburdened to me was de-ciding between honoring

thy Mother or thy Father.It would be a lose/losescenario, these battles inthe courtyard would pro-duce casualties on bothsides. That is, if I fol-lowed the top-downmodel of Honor. Ulti-mately, I would decidewhat deserved bestow-ing honor and my moti-


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vations for doing so. Ifound myself in the mid-dle of a Divine Comedy.Playing roles and hidingbehind masks.

Living in a world thatplaces value on how muchpower you have, its ratherobvious that those thatwield power achieve morein their life-times than

those with little of it.How much work you do(Quantity) has little to dowith the level of power,instead it is the valueplaced upon the work youdo; the difference betweengazing at the door andwalking through it.

To honor ones self is of

the highest value, andholding power to bestowhonor unto others. The actof deception, (a dishonorby societal standards) castsshadow over the empire ;meticulous placement ofthe Trojan horse within thewalls of the Fortress.

There are just some thingsyou value more than whatothers would have you putyour weight behind. Hon-or often gets entangledwith morality, ethics andthose Laws were sup-posed to abide by. Lan-guage is Sorcery, for thewords written, spoken,and received will certainlycause a person to act; evenif, to act barbaric.

Besides, Im not one to fussover a few splinters.

There are times when Ihave compromised myown sense of honor forwhat I valued more. If myyouth has taught me any-thing, it is that what wevalue can change. Thelights go down, the scenechanged, the actors are inplace and the once greatempire is nothing morethan a theater prop.

My sense of honor willremain unfamiliar to thosenot of my kind, the insidercompromising the citywalls.

Ive come to learnhow to value, andtake the of Apple ofDiscord .

- Sin Jones

Honor is apride in your presenta-tion and cohesion ofself. Honor is the eso-teric counterpart to

respect and the inverseof disgrace. Honor isexercising the ability toset a principle withinand with integrity, nev-er stray from it. Is hon-or a moral issue? Cer-tainly not. Is honor anethical issue? No. Hon-or is given rise to fromwithin; it is an expecta-

tion held of the self.Morals and ethics aredictated by our culture,family, or society.Honor is holding per-sonal accountability.

Two men can havedifferent values in lifeand both still be hon-orable. Someone whois seen as honorablecan be depended uponfor a specific result.Honor is not con-cerned with heroism,sycophancy, popularity,or victimization. Hon-or is embracing thoseprinciples and peoplethat you hold in the

highest regard; neverwavering from them.This is because theyshare parallel ideas ofhonor, and what it

means to be honora-ble.

It is in this way, thathonor never betrays itsown kind. Living anhonorable life beginsby recognizing, thatone cannot rely on thecharities and efforts ofothers; without a

thread to bind. All thatwe are, have, become,and inherit; rests solelyupon our actions, witha fair amount of hap-penstance in play.Therefore we will un-deniably suffer the con-sequences of our ac-tions and choices.Though we cannot

wholly rely on others,they are unmistakablywoven into our destiny.They make up a lionsshare of the chancefactor, and are oftennecessary for many as-pects self-actualization.By living an honorablelife, we project certain


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clarity of our personalcharacter. By demon-strating ourselves to beof a certain ilk, ideallywe will attract the like.

It is important to recog-nize, that our senseof s l does extend, asthe complexity of ourcharacter develops. Associal creatures, we holda sense of possession; tothose we call our own.This may create the im-petus to defend an-others honor, should itbe perceived as under-attack. Foolish chivalryof that sort, can onlyserve to damage yourhonor. Honor showswhat you are really made

of, and cannot be de-fended by another.Those we find to be ofhonorable character, weintuitively give our re-spect. Respect is thespool of thread, bywhich, we bind ourselvesto others.

What kind of life, islife without honor?Honor is what makeslife worth living. In myeyes, the only way a deeptrust can or should beformed, is between hon-orable people; who havedeveloped a mutual

sense of personal ac-countability and respect.You come to know theessence of that person,and a sense of loyaltygrows. Not an emptyshallow meaningless loy-alty, but the kind, deeplyseated in a shared empa-thy and honor.

My personal honor isdeeply connected to mysense of self-worth. It isnot a set of rigid laws,but instead is a fluidconsistency of principledself-awareness. It assuresme I will never give upor sell out. Throughmy honor, I recognize,that I am the only trueforce of governancewithin myself. Honor isbuilt with firm resolve,when you are right, anddignity, when you arewrong. You can live byhonor, or abide by law;rarely can you do both.

Inequality and distinc-tion, sowed the seedfrom which honor took

root. As they dry up andwither, so the honorabledo too. As the yearspass, I notice with in-creasing frequency, fewerand fewer people areconcerned with honor.Our culture is more pre-occupied with legislation


Honour is important; itdefines the individual and refineshis/her ability and self-belief. Byacting according to a set of princi-

ples, no matter the situation, nomatter how loose, the self is di-rected along a conscious path, and

scrutiny can be applied to circum- stance and ones reaction to suchcircumstance.

Sinister-conscious evolution (dare I use the phrase evolution?) isconcurrent with a degree of self-belief and self-mastery, and aresolute trust in ones actions and

sense of worth are important. Bothof these arise from adhering toones code of personal Honour(the code of Sinister Kindred Hon-our being a fine example and anobvious method bequeathed to us).

Honour is essentially the wilfuladherence to a set of self-beneficial principles, no matter thecircumstance. To make the self a

still rock against the tides of expe-rience is an admirable trait, and anecessary one. It is this personal

Honour which Homo Galacticaand the Galactic Reich will be

founded upon, along with an ap- prehension of Acausal Empathy.

With little sense of Honour beyondlower, guilt driven empathy and

sense fulfilment -as is evident inthe mundane masses of Homo

Hubris- evolution can and neverwill take place. Honour is some-thing the Sinister Adept must culti-vate and work on. It must be a

standard against which their life iscompared to in every moment andin every act taken. Only by such

furious scrutiny and evaluationcan a sense of inner superiorityand foundation be created objec-tively, a sense which will be longlasting.

Personal Honour, however doesnot just apply toward ones treat-ment of others and the world, butto ones inner workings. Goalsdesired and intended must be fol-lowed through, promises made,kept. The cultivation of Honour,

on all levels Personal, socialand environmental- creates a foundation on which the pursuit ofevolution and inner alchemy canbe pursued without hindrance or

failure. It is this Honour which primarily distinguishes us from Homo Hubris.

- Concomitant Dissidence Nexion

and pacification, than it is with dignity. Swooned bacceptance and status, not by esteem and merit. I see mhonor, as worth dying for. I want to walk, with my heaheld high, and a clear peace of mind. Living my life my terms. Master of my strengths and owner of mfaults.

The greatest way to live with honor in thisworld is to be what we pretend to be - Socrates

-T.C. Downey


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Honor can be supplanted with respectability in the context ofthis topic; an obligation to comport yourself in a manner thatupholds some degree of integrity. To be resolute in your deal-ings and carry that contrived code of conduct and subjectiveethical standard. To separate honor from morality and ethics isa fine dance in what may seem like very similar concepts.

The question is: At the end of the day what matters most, well-being or self-respect? If you have no qualms with duplicity,and you're in better situation for the action, why does it mat-ter? Many look upon that as both dishonorable and cowardly.On the surface they would be absolutely correct. It shows aweakness in character. Sometimes that which is the most un-comfortable is the best course of action, but marginalizinghonors importance in this way is not a product of the LHP. It isthe product of a sociopath. Ethics, morality, and honor all existin the realm of the empathetic; those with a sense of personalstandard. There is a difference between a different take,and being oblivious to its value. Does a sociopath have theability to realize this?

Wikipedia gives this definition of honor.

"Honor is an abstract concept entailing a perceived quality ofworthiness and respectability that affects both the socialstanding and the self-evaluation of an individual or corporatebody such as a family, school, regiment or nation. Accordingly,individuals (or corporate bodies) are assigned worth and stature based on the harmony of their actions with a specific codeof honor, and the moral code of the society at large."

One may look upon this and see an extension of empatheticmotive. Accepted behavior and an expectation to act accord-ing to and what is respectable in a given situation. Honorsummed up as "the right thing to do" to maintain a certainstandard of self.

This is where the sociopath course diverges. Their stance takesmoral nihilism a bit further. Right and wrong are the same,they are actions with results. Successful manipulation toachieve and maintain a desired level of opulence and self-serving comfort is the top priority. "(Rational) Self Interest" aslicense to be completely devoid of an internal compass, shat-tered like many friendships cast aside when they no longerserve their needs, and not bound to regulate their actions inregard to another.


"...I wasn't going to change. I had already chosen to view theworld as a set of opportuni es at winning or losing in a zero -sum game, and I used every encounter to gain informa on tomy advantage." M.E. Thomas, Confessions of a Socio-

path: A Life Spent Hiding in Plain Sight

There are 2 million sociopaths in The United States alone:Calculating, self-serving, and without empathy. They exudea deceptive charm that goes unnoticed until you find your-self on the short end of their indiscretions. Honor exists as acloak they adorn to pass by undetected. It has no concretevalue beyond the fruits it can bear. A great analogy of theirstance would be a corporate shareholders meeting fronted

by a HR department to put a friendly spin on the cold worldof business. The underlings, the workers, and the commonfolk are cogs in a machine of intricate design - they meanlittle after their use has been fulfilled. They are tossed asidewhen they are no longer viable, and exist as expendableline items on a financial ledger . Much in this same waythe sociopath views those they interact with. In a sense theyall have an HR advisor regulating persona, but behindclosed doors capital gain takes precedence over all else.

Honor only exists as a means to snow others to invest in theircompany. Buy the stock they would just as soon sell off toforeign investors and make a sizeable profit in the process.The world looks very different. They don't see lines that aredishonorable to cross; they see pitfalls that would not be intheir best interest. They don't see their actions as being two-faced; they see it as shifted priorities.

For this reason they make no lasting ties. Relationships oftenfalter. The honor code that binds over 99% of humans is loston us. Is it a severely underdeveloped frontal cortex? Per-haps. There may be some neurological impairment thatrobs them of normal functioning. They may enjoy stirring shitup for personal amusement.

"I regularly comment on my desire to exploit my admirers orto kill babies and cute animals, and I don't even need tolaugh or smile for people to think I am joking."

While this may seem arbitrary to the topic, it is one in thesame. Would they actually do it? Not necessarily, most ofthem anyway. As already emphasized, self-interest is at thetop of the list. There is always a risk/reward factor to takeinto account when approaching any situation, especiallysocial ones. Would saying something like the above quotecreate problem?


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Would disrespec ng this person adversely a ect their goals?

Would a callous action result in a consequence not in my bestinterest?

Often despised, it is this aberration that fuels all mistrust, andbreeds all contempt. They may uphold some semblance of anhonor code, if it yields a beneficial result, but the code is afaade. Make no mistake - it doesn't exist implicitly. It is inmany respects a very superficial existence. Gauging behaviorin regards to outward perception to appear "normal" Hid-ing their lack of empathy in the most self-absorbed manner.Once you get to know one it isn't hard to detect. You willgrow to detest them. They are the epitome of "fake".

To the sociopath honor is a foreign concept, and hiding is amission statement - A foolish one at that.

-Canis Machina

The principal and most prominent problem (weakness) with human beings is that they feel like they have to correspond to something.Associations is a way to fill and secure that empty void that is life andgive meaning to what may be meaningless for the sake of security.Mundanes feel like they imperatively have to become something. Forthe average herbivores, being dual in nature (good and bad) are bothterrifying and a sin and such a position are frequently qualified asAtheism. Most of the time such a personal stance is perverted bydecaying values like; Moral, goodness, oneness with the source, com-

passion (...) Weakness then occurs, the individual becomes one -dimensional morally and does not questions existence anymore. Thevoid is filled with saint imagery and a hypocritical relationship withan absent or distant being (Gods).

The truth is that we, ONA warriors, are terrifying to Mundanes. Not because were dark clothed or because were distant from the officiallyaccepted moral code. We are terrifying because our singularity isforever preserved. We do not prostitute before theatrical Satanism ormetaphysical and commercial bullshit. In other terms, we wave theflag of neutrality. The concept of duality is an illusory man -mademeasure to fill the blanks area from guilt and anguish. Duality doesnot exist in nature. Whats so shameful and improbable about a psy-chopath that enjoys a sun rising? Whats so unholy about a saint thatreaches enlightenment in a graveyard? Individuals that feel they haveto identify themselves to something are weaklings. They dontaccomplish anything but they enjoy lying to themselves that they do,they enjoy having the illusion they are part of something, a greater

whole and anything that diverge from this vision they wont be ableto explore it. They are one -dimensional parasites. The Templar honoris proportional to its faith in God. The Islamic Jihad honor is propor-tional to its faith in Allah. The Roman soldier honor is proportional toits contribution to the emperor. Its all ephemeral and subjective.

When honor expresses itself through an unrestricted concept; Excel-lence, Skills, Discipline, Loyalty (...) it cannot be removed to a man. Itcan only die with him. The when, where and for what honor is ex-

pressed is not the essence and greatest value of the concept itself, itsit superficiality. In other words, to dress as a soldier and grab thesword for your nation does not qualify you as an honorable individual.The deeds and nature of a man is what bears true honor. In modern-ism, an anarchist that throws a brick in a window is considered anhonorable individual while his deeds are completely meaningless. Thenoble Aryan does not label or correspond to anything but insteadworks toward becoming something of its own; The Nietzsche anUbermensch: He is shapeless, formless and timeless; a considerablemanifestation of will to power itself. Thus, when embracing an ideal(political, cultural, and disciplinary) he excels and inspire. Pathei Ma-tos is the way of the unlimited and we are perfectly comfortable atreaching enlightenment next to a decaying corpse or sacrificing anOpfer in a magnificent flower field if it means conquering our fearsand evolving towards self -deification. I can only hope for my path to

become so objective that even if jailed, I could expand myself both physically and spiritually. Excellence and discipline has no bounda-ries. This is personal honor. Insecurity and the philosophical void isthe palace of evolutionary trials and experiences. That comfortablecloud of happiness and stagnation mundane are dreaming of and adoreis nothing but repulsive to us all. Association is weakness; philosophi-

cal freedom is both the premise to honor and evolution. Do not belinked to temporal mundanity, be an eternal expression of adaptationand growth.

-Grave Stench


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Honor, the nal fron er, to boldly esh out what noman (or woman) has done before. Although I know thatis a bit of an exaggera on on my part I do feel this topicto be a hard one (for me at least) to put down on paper.I have made men on before that I view the mind as sortof a computer that runs on the programs you install andwill run that program un l another one is put in its placeand the old one deleted. This topic was one that needed

deep personal thought, I had to decipher the code thathas run automa cally in my mind for a few or more dec-ades now and put that code into words that might beunderstood by others. That is not to say that my idea ofhonor is so deep and spiritual, so profound that every-one that reads this should look at me as some Gurubut just that this topic can be so personal that it is hardfor me to ar culate it in a way that others may under-stand it fully from my perspec ve. I made the commit-ment to write this essay and so by my word I will do so.To do this I feel I need to give some background info asto my life, so bear with me as I go on this personal jour-ney.

A TRUE CHAMPION STANDS ALONE

I heard that statement as a kid and it has kind of stuckwith me, like it, love it or laugh at it as you see t, it justis a part of my being and I would rather stand aloneagainst all others then go along for the sake of belongingand that included friendships, family or whatever.

Alrighty, now I said a personal journey so here it goes.I was born breach, giving the world a taste of what is tocome from me from the very start and from a veryyoung age it seemed that the powers that be had a prob-lem with me. I grew up in a me when the law didnthave you arrested for doing things at a young age butinstead the police would give your parents a talking toabout keeping the kid inline. I was in trouble a lot from ayoung age, even being kicked out of school in the rstgrade, un l my parents gave me a haircut (yeah, justthink about that.) I just hated rules, they had a way ofruining all the fun IMO, so I would run around, over andthrough them if it meant I was ge ng the be er of it.Due to my reputa on for being the li le Heathen that

I was the parents of the neighborhood kids put me on thedo not play with that kid list and I was le out of many ofthe neighborhood games and such and had to nd otherways of occupying myself. I grew up in a rural, wooded areaof my hometown so I had plenty of places to go and hangout by myself or with the few kids that dared hang aroundwith me.

My home life was normal up to a certain point (9 -10 yrs.old) and at that point it just seemed to stop. My parentswere in their own world, a bad marriage, my dad worked 7days a week and my mom was an alcoholic so although

they were there in a bodily form they were absent in anyreal sense to a kid my age. Do not get me wrong, I do notbelieve that I had it HARD by any real de ni on of the wordcompared to a lot of others, I was not beaten or abused, Iwas just neglected in a way that made me fend for myselfand learn to rely more on myself which is a good thing. I ama socially awkward person not liking the crowds whether itbe a group of strangers or a party with all of my friends inHigh school I just preferred to limit the amount of interac-

on I had with others most of the me. Being that type ofperson meant I was the weirdo and add to that my juve-nile delinquency and you can see I was the typical outcastin the eyes of teachers and the in crowd.

I do not want to paint a picture of that Emo Kid si ng byhimself in the lunchroom plo ng his revenge on the peoplethat do not understand him, I had friends and even a sociallife, it is only to say that I was di erent from even myfriends and that di erence made it an awkward way togrow up. I would even cry because I wanted to belong butknew in my heart of hearts that to do so would mean con-formity to ideas and social graces etc. that I did not believewere compa ble with my being. I learned to stand alone; Ilearned that even the best of friendships can be detri-mental to ones soul as it were if it is about belonging and

going along to keep that friendship alive. Needless to say,a er I graduated high school I parted ways with literally allmy friends in me. I got married and started a life inde-pendent of my past. Sure I had contact with old friendshere and there but they were just passing shadows.

Alright what on God's green earth does that life story haveto do with the topic, right? Not sure it means much to any-body but me and yet in order for me to esh this out I feltthe need to tell you how I arrived at this mindset. Honor tome is something so personal, so rela ve it cannot be


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a ached to things such as RACE, FAMILY, GOVERN-MENTS or GROUPS. To me honor is LOYALTY only if thatloyalty is to the self rst and everyone else second orperhaps third. Honor are those lines in the sand thatmake me stand on the mountain top calling out thosethat do dishonorable deeds even if they are a member ofmy family, race or my best friend in all the world. Callthem morals. ethics or whatever you wish, but forme they are a code that I live by that is not bound bywhat others think or by what the law says is right andwrong. I nd myself to be wary of sayings like bro's be-fore hoes' or Blood is thicker than water for they havea sense of wan ng to be a part of something regardless

of compa bility with personal honor. That is not to say Iwould turn you over to the police for doing somethingdishonorable in my sight it only means I would reevalu-ate your purpose in my life and discard those that crossmy own personal lines as I have already done in the past.My honor is extended to others in the form of respect,when there are agreements made or a verbal contract todo something I take that as a part of my personal honorto ful ll.

I see personal honor as le ng people know where Istand and allowing those lines to be viewed, I have beena part of certain ideas that a er a short me havechanged and I feel it is my duty (respect, honor) to walkaway when I feel it to be not who I am, even if the goalsof such ideas are not dishonorable but the labels associ-ated do not t if you get my meaning. I would once haveconsidered myself a Chris an but because I have cometo realize I do not believe in the most basic tenets of thefaith, for me it would be disrespec ul to con nue withsuch a label and therefore dishonoring the belief. I had achance to get into law enforcement some 15 yrs. ago butdeclined. I would have found myself in con ict with thegroup when dishonorable behavior took place with myfellow o cers; I could not stand by and watch the hypoc-

risy without turning against my own and avoided it,even though I had a backdoor into the job.

Well that is my story and I am s cking to it. Personalhonor is for me a mel ng pot of di erent ideals sometaught to them through childhood others they learned inthe re that is life. I may not understand the whys ofhonor as it pertains to others and their way of thinkingabout it but we each have forged it in our own way. Hon-

or for me is the sword forged in the heat of ba le, the mindis that ba le eld at odds with the worlds ideals and poli calcorrectness, using that sword to surgically remove the pro-grams and viruses the world in icts upon me is a never end-ing ba le for sure, the burden to conform is not ge ng light-er but heavier as governments put the heavy hand on thosethat want to stand up and not bow down to their authority.My personal honor has not changed from that li le kid play-ing in the woods and contempla ng life, it has only beenpolished that the image I see when I look into it is clearer. Iwill nish by saying this, there are people in my life worthdying for and even ideas worth gh ng and if needed dyingfor, but in the end I will s ll live by a simple mantra as I stat-

ed above: A TRUE CHAMPION STANDS ALONE - TimisHardcore



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Honor is inherent to all life, until such a time

comes whereby dishonor is introduced, indoc-trinated, and justified. That which justifies dis-honor is mundane. Honor would rather diethan submit. Honor knows its own, and forti-fies its own, protects its own. Honor beckonsus to be pure, of both body and mind, and ev-er ready to destroy capitalist-agenda politicswhich promote class systems and wage-slavery. Our natures define our place andrank amongst one another, not monetary

wealth. Honor calls us to destroy the mone-tary system which makes the greed of capital-ist systems possible.

To bring death to mundane society and gov-ernment: This is Honor .

To remove moral and religious influence fromlaw making and governing regulations: This isHonor .

Those systems which protect the weak, are un-natural to us, thus naturally, it is our duty todestroy these systems. We will be governedby no other system than our own, thus wecodify a new sinister system by which needdetermines resource allotment instead of theartificial wealth or class assignment of mun-dane society, by which kindred are known un-to their own, and remain pure to their own,reproducing their own. Our kindred are obli-gated to sustain his or her individual fellowman, and their Nexion as a whole, as failure todo so is dishonorable, and dishonored arecharged with death.

Promote strength and purity, destroy weak-ness and subjectivity, as all else is dishonor.

-Concomitant Dissidence Nexion


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It is pretty need-less to try and definethe concept of Honouras if it can be neatlysummarized and dealtwith by any single par-ticular treatment sinceit embodies any num-

ber of definitions, andwith the majority ofthem stemming from

personal sense the var-iations are relativelyendless.

I begin then, by askingnot what honour is butwhat does Honour do?

When I think of hon-our I immediatelythink of Loyalty to anIdeal regardless of

the logic of the Ideal,whether one agreeswith or is better off un-der the Ideal, or wheth-er the Ideal is voluntar-ily adopted or forced.

For instance, we do notchoose the political cli-mates of Socialism,

Nationalism, and Com-munism into which weare born but we aremoulded by them withor against our will.

Those who accept ortolerate the Ideals thatexist as pressures ask-ing or demanding thatwe conform could be

painted to be acting

with Honour as a re-warding appellationfor subservience andobedience to any given

pressures; while thosewho resist or revile theclimate are cast as anundesirable, shunned,

punished, threatened,tortured, imprisoned orkilled. From the pointof view of an Ideal, itcannot tolerate chal-lenge to its supremacyand must silence or

otherwise eliminatethose that pose a threatto its growth. Equallytrue, to rule the massesrequires very clearguidelines that must beenforced if they are totake root.

Ancient China, a fivethousand year old enti-ty of many dynastiesembodies an age thatdwarfs that of mostother countries with

a populace numberingin the extreme it devel-oped an exceptionallycomplex system oflaws and social moreswhich were expectedto be obeyed with


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swift punishments fol-lowing for any trans-

gression.

The complexity of Chi-nese diplomacy andwhat people must do toatone because of theiror some other's actionsoften seem to me to beunfair, brutal and ridic-ulous traditions to up-hold and I wonder howor why people wouldsubmit to the punish-ments meted out tothem or even take it astheir duty to performsome of the requiredrectifications such asSepukku, (ritual disem-

bowelment) and see itas an honour, a dutythey are compelled to

perform.

This kind of loyalty to

what can sometimesappear to be a madscheme where minortransgressions lead toextreme circumstancesof death does not mer-rily function through

people's choice but re-quires intense pressureto be continued achieved through fig-ureheads, mores, otherconstants and above allViolence, the necessary

elements that force a populace into a particu-lar shape or to adoptthe psychosis of cul-ture.

It would be easy to

suggest such rigoroustraditions are complete-ly at odds with what Iknow of my own cul-ture but they differonly in wrapping, thesame madness of a

raised emphasis of anIdeal is present any-where people arefound.

Such systems or rather,Archetypes, are univer-


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If one is honourable to a

Leader they submit tothe Will of the Leader. They follow them ex-

pecting to be lead. If theLeader can no longerlead as in an allegedcase of the GermanGenerals observing Hit-ler's increasing maniaand delusion - the per-sonal struggle as towhether one continuesto support the Leader

begins. Most Leaders use propa-ganda to indicate who isto be lead and whereand also where from.

All Leaders offer a planfor an exodus from adystopia and the for-mation of a new utopiaIF this and this are done

a universal whetherthis a change in howthings are run if elected

to chair the neighbour-hood watch, to the re- placement of a dictator where to and wherefrom are essentialstrings to strum.

This becomes the'Promised Land' and ifthe followers desire toreach the Promised

Land they throw theirlot behind such leaderstrusting them to deliversuch promises.

If this plan changeshowever, and the Leadergoes off course either

accidentally or deliber-ately, the dream is shat-tered, reality returns, theLeaders propaganda be-comes compromised.This leads to schisms,with some blindly fol-


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lowing the Leader and

others seeking to over-throw or find a newLeader.

On a personal level thiscan be a harrowingenough experience, butwhen it is of group, cul-tural, religious, state,national, international orglobal magnitude the

potential of greater fall-out increases exponen-tially. Those who areseen to question a Lead-er by those still faithfulare often transformedinto Traitors. Violence, akey element of any sys-tem of Honour, whether

psychological or physi-cal, is inevitable.

Since Honour, is a de-marcation, similar to re-

ligious zealotry that places some people onthe right side and some

people on the wrongside prompting each totry and uphold their Ide-al, adherence to it cre-

ates a psychological im-

petus to war.

Essentially, Honour, isan abstract that pulls atemotional notions of

pulling together andmaking personal sacri-fice to work together onsome larger supra -

personal Ideal.

All politics work on thesame basis. And here weget into a trickier part ofwhat Honour is as aform to die with hon-

our is to reflect the In-

vested Parties propagan-da to make their Idealeternal. For it means thetemptation to changecourse for personal ben-efit is resisted in prefer-ence for adopting a rigidunchanging loyalty to animpersonal given Idealthat one submits to as

the greatest singlething worth mak-ing the ultimatesacrifice of theirlife for. As far asForms go, this isthe pinnacle of

power they can at-tain, and what allfledgling Idealsstruggle to ulti-mately attain.

Those in WorldWar Two lay down

their lives for thetime they knewthen the way the worldwas in the 40's. They

believed in saving it,that their country wasworth saving, that its


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people and the people ofother countries wereworth saving, and sothey fought, and gavetheir lives.

If they could see whatdecadence would devel-op we might wonder ifthey would still be so

brave but they weremen and women of hon-our they fought fortheir way of life, theyfought to keep thingsthe same, they fought todo their duty becausethey submitted their

lives to a greater Ideal.Peace. Freedom. Liber-ty. Honour. A Country. AFlag. A Way of Life.

Adopting some abstrac-tion that romanticizesreality is part of the na-ture of Ideals. As theytake root they begin tohypnotize people withthe Eros of powerfulForms that Ideals giverise to and people be-come entranced by.

These Forms follow afairly standard course ofexistence exuding se-ductive energies as theygrow in stature and

power into a full - blownmass psychosis on the

backs of propaganda,symbolism, colours,narrative, archetypes,enemies and perennialappeals to weak pointsin the human psyche.

The esteem given to people called Honoura- ble, rewards their un-flinching course because

Ideals require such people; and if Ideals are to be invested with powerin the future, it is imper-ative that the elementsof reward such as aregiven posthumously tothe brave are showeredupon such automatic pi-lots.

This encourages thecontinuation of such in-dividuals who emulatethe code of Honour be-

cause of the erotic na-ture of the respectshown to those of Hon-our in death not in anysexual sense but a vi-

bratory charge of thenuminous that seizes thesenses and causes othersto want similar adula-tion by making a similarsacrifice. Ideals relatingto death have the effectof trance.


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down with a sinkingship of meeting deathhead on and dying forwhat one believes in.This is important, be-cause it is often a cher-ished notion that some-one died for what they

believed in. Why? Itwould take us too farfrom the subject at handto go into detail but Iwould suggest that it re-lates to Time, Arche-types, God and the Eter-nal.

The notion of Honour isnot really somethingthat belongs to the per-sonal, that is meant forthe personal Honour isamong the building

blocks of the supra - personal, Aeonics, of

things larger than us,older than us, more important than us. It is, de-signed for the manifes-tation of God: The con-cept of an Ideal that isfar above us in stature

and time. It is the foun-dation of an ancient ar-chetype of the fearless,of the warrior, the mar-tyr; it is the living story

book of Legend and the backbone of idealistsand idealism.

Integrity, the sense ofhonesty one has withthe congruence of theiractions vs their wordsfeels like razors cuttinginto the soul of an hon-ourable man when com-

promised or on the edgeof being compromised.The honourable man in-vests his oath or voicewith a power to craftand guarantee promises;they will keep their

promise because it ishonourable to do so, be-

cause otherwise theiract of empowering theirword with resolute loy-alty if given meansnothing.

I have faced many tests

of my honour. I have been tempted, demand-ed, ordered, cajoled,

pleaded with at varioustimes to do this or thatto retain my honour: butmy oath was not to thetemporal forces leveredagainst me who de-manded that to be Hon-ourable I obeyed butto the Sinister, to Satan,and to THEM.

None of these are per-sonal masters. None ofthese are embodied byany personal masters these are deeply spiritu-al concepts where thesame mystification thatI experienced learningabout China's laws ofhonour, mystifies thosewho do not understand

the essence of mine.

My subservience to aSupra Ideal that I feelwarrants my life's ener-gies, writing, drawing,

building the Temple of


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THEM overrides sub-

servience to any otherMaster, any other Mani-festation, any otherForm or Ideal that rep-resents the Sinister be-cause a representation isnot the same as thesource. The Sinister is

part of THEM, but onlya part.

Symbiosis with otherForms and Ideals in-cluding satanic, sinisterindividuals and groupsis part of subservienceto THEM such ener-gies share similar terri-tory in the Aeonic planas building blocks forChange, but THEMcome above all otherthings, and to compro-mise my devotion toTHEM would be dis-honourable.

This is why I have nomasters, why I embracewhat I am even as it up-sets and infuriates an-gers or disappoints oth-

ers who are allied to

their own Ideals be-cause living that way iswhat constitutes mysense of Honour. Myloyalty to Ideals thatmay not be understoodmay constitute socialsuicide, but which I feel

I have been chargedwith a duty to carry outwhatever the personalcost to myself or others. Achieving what I haveaimed to do the majorityof my life, whatever ittakes, whatever gets

broken, whoever getshurt.

I offer subservience tonothing and no -one else.What I believe or con-tinue to build may turnout to be a completewaste of time, a lifewasted trying to chasesmoke and mirrors insome psychotic delusionor mad neuroses thatleaves me old and greywith nothing to showfor my effort and yet I

am willing to take the

risk, willing to abandonmy life to the comple-tion of a grand visioneven if it kills me be-cause of some innersense that it is the rightthing to do and I knowthe right way to do it.

With Honour.

And this is what makesan Honourable personso fearful they cannot

be moved. And if theycannot be moved theycannot be manipulatedand that is the groundfloor upon which allIdeals are built.

So rather than try andmove the HonourablePerson, they change thestory around them andre-define what is hon-ourable painting themas dishonourable thisis the keystone of allwar propaganda, all po-litical mudslinging.


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In the face of this pressure, it is a

great personal test for a person ofHonour to maintain their presentcourse under such duress, or cave inand adopt a new definition. But, thestrength of honour, the power of in-tegrity, the majesty of this bearingcomes from one simple thing: Onceit's broken once, it's forever cracked

and the person of honour knows it.To hold it together concentrates anintense vortex of personal energy.

- Krist Hollow


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In the last century, human knowledge hasexploded. The rate at which it is expanding is reach-ing critical mass. However, modern humans are stillthe same basic creature theyve been since Homo sa-piens first appeared.

Countless civilizations, cultures, and religions haverisen and fallen, each with their own rules of con-duct. If human beings are fundamentally the samecreature they have been over the millennia, then itstands to reason that there are some universal codesof conduct across all social groups.

Morality itself changes with each culture, so rightaway its obvious that human morality can be ruledout as a universal. The thin veil of morality alwaysfalls from the dark core of human savagery. Thedark flame consumes all.

Such volatile beasts wouldnt be able to band togeth-er and achieve what has been achieved, could they?The fibers that bind groups together are composed ofa few time-tested strands. Among these is whatsome call honor.

Honor is different from morality in that morality ismade of higher abstractions that have become dog-matic. This means that to be moral is to adhere tosomething regardless of utility and rationality. Hon-or, on the other hand, is an adaptation that is stillvery useful to the survival of the human species.

Very few humans survive as hermits. Extendingfrom family units, people form cohesive groups.Groups can do more than individuals, so there needsto be group cohesion to achieve group goals. Eventhe smallest tribes make use of honor.

Honor is the unspoken need for those in a group to beefficient. When someone within a group damages the

group, they have acted dishonorably towards thegroup as a whole. Different moralities exist to deter-mine what constitutes honorable behavior, but theproblem with morality itself is that different groupsrequire different modes of behavior to operate attheir most efficient.

As an example, it is immoral for people in some Mid-dle Eastern religions to eat pork. A long time ago,this rule may have been necessary since pigs werethought to contain deadly diseases. These days, I canpile bacon on a beef patty without getting sick. Thismorality is no more valid.

The idea behind honor killings is also the same. Kill-ing a member of the group for bringing dishonor tothe group meant that the dishonorable actuallybrought about harm to the group itself.

Modern honor killings might not necessarily happenbecause the group was harmed in the same way, butit can be said that saving face can in a sense benefita group. In both examples, group cohesion wasthreatened.

There are many ways different groups uphold honorand integrity. Death in the face of dishonor is defi-nitely legitimate.

-Entropic Momentum


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I couldn't help but say to [Mr. Gorbachev], justthink how easy his task and mine might be inthese meetings that we held if suddenly there wasa threat to this world from another planet . [We'd]find out once and for all that we really are all hu

man be ings here on this earth together .~Ronald Reagan, 1985

Us and them. Good vs Evil, Right vs Wrong. Theseare universal themes all throughout nature, certain-ly reaching far more extensively than the uprightmonkeys that are us. You can speculate why, andpeople certainly have Is it genetics, is it social con-ditioning, is it a lack of education or a lack of under-standing? Why cant we all just get along? Thosethat ask any but the first question ignore the factthat all animals tend to prefer others that sharetheir genetics, and often kill or make war withthose that do not. We share a territoriality that forus extends to possessions, but almost universally(Animalia) to others we deem as same as Ours , orus.

Of course, us humans are a unique lot in that wepossess this funny thing called language, which hasallowed us to build abstractions and entire worlds ofinformation that do not actually map to physicalreality. This sets us apart in how we are capable ofdefining us. In the wild so to speak, it would be a

matter of generational occupation of land, of territo-ry, building a sort of social equilibrium among thosethat were born there, and will die there, to bepassed to the next, and the next, and the next.

We, however no longer map ourselves to such asmall area due to not only language but the prolifer-ation of it, of communication. The very fact you arereading this is testament to the free flow of ideasonto a medium that is not bound by geography, yeteven without it people have been building their own

equilibriums built off criteria to be found withinlanguage since time immemorial. We have an us forevery political ideology, for every religion, for everything that gets dangled into the ether. This is thefoundation of Morality(s).

To me, morality is any set of right and wrongs be-lieved to be universal that are adhered to. It iswrong to do X is a moral statement, as it implies auniversal condition. Implicit in the acceptance ofmorality is a greater something else that must berespected and abided by. Of course, people dont al-ways realize just what that is (Think of all the out-spoken atheists that have used the argument you

dont need religion to know right from wrong, you just know) because its often ingrained at a leveldeeper than mere consciousness.

Of course, people often speak of a personal moralityto distance themselves from the uncomfortable ideathat their values might not be their own, yet thesegenerally seem to reflect in every possible way themore generic version, in my experience. Often too,the term personal morality is used interchangeablywith honour, but they to me seem to be almost po-lar opposites .

If morality is to embrace the other thing, theoutside thing, the universal thing, honor is to in-stead build up to that thing. It is a system of rela-tionships that exists independent of universals, withguide lines and boundaries based on things that aretangible. Honor is a self-sufficient code of conductthat forms and crystalizes organically, yet neverreaches an absolute.

And this brings me back to us and them. What is usto... Well ... Those like us? A vibe, but more than avibe. A vibe is built of subconscious tells based up-

on how a person acts or what they say. I tend to sur-round myself with those I vibe with, as I would im-agine most do but with the caveat of those like megenerally have discarded most of what governs nor-mal human interaction; i.e. exterior morality, oradherence to certain laws and conventions. What ishonor in this context?

From within, it is rooted in the lines I have drawnfor myself and I am comfortable in maintaining.Without these lines, how flaky would a person be? It


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is also a matter of personal pride. To respect thethings I have uncovered about Myself through my

own (sometimes painful) life experience is a disserviceto my own journey. Crossing boundaries doesnt al-ways necessitate discarding them; sometimes a great-er understanding of its placement comes instead.These boundaries are the foundation of what myhonour is.

Try to harm one of mine and receive righteous retri-bution. Deal one of my boys wrong and shit will comedown hard. Go to the cops and you move instantlyfrom us to them. Yes, there is honor in criminal be-haviour, because there is no absolute system (law) tofall back on. No litigation, no 911.

My honour is indeed a criminal honour, but not allwho shared this sort of conduct used within a groupbut not outside of it were or are criminal. The samu-rai, the apache, the Viking.

Honour is for Us. The cold and sharp edges on howwe behave towards our own, that we have deemedour own for our own reasons, while adhering to ourown standards we have set for ourselves. It is the ba-sis of trust, real trust, based on our own shared or-ganic experience and shared perspectives on things

we have mutually deemed to be important. This ra-ther than some cold moral system cut in stone for all.Morality implies an equality I dont find convincing.

After all, would you be more or less emotionally dis-traught at the idea of one cherished person beingkilled versus an entire busload of strangers? The an-swer would be the same for just about all of us Id ex-pect.

Outside of my own, those whom I have deemed us,there is no honour. Those outside of us occupy amuch lower value and strata in my mind, and havenot earned the sort of conduct forged and bonded or-ganically over time, for this is how character is meas-ured. This is not to say is it always a matter of blackand white for those outside of the us I might createfor myself, yet among these are only levels and incar-nations of the other.

Honour is a thing that is built up within myself andextended outwards, a necessary component of theUpward Spiral nature of the social strata that I movethough.

- Dan Dread


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Many would argue that the opposite of honour is shame. I would argue that many are wrong. The opposite of honouris complacency and submission. To allow oneself to be shackled by the confines of civil society is to bow before afaceless power who has already decided your fate. To those whose eyes are open, this sounds a lot like shame. Butsadly, those complacent and submissive ones are not ashamed. This is the problem.

Honour is standing up tofight for liberation fromthese shackles, even if itseems that one stands alone.

Honour is lack of fear forones image when knowingthose who tarnish this imageare the true hinderers of free-dom.

Honour is loyalty to ones brothers and sisters who joinin on the fight.

I present duality in the threeaforementioned points:Meaning, for the base andeasily understandable contentthat is clearly stated and,meaning specific for theChaosophist.

Honour, for the Chaosophist,is very important. It is notallowing oneself to become

distracted by the hollow illusions of the mundane world as these things are shackles that bind us here and slow our progress toward destruction and transcendence. It is knowing that to look in any given direction at any time meansseeing strangers, members of a species so outwardly similar yet internally alien, and shunning their overwhelminginfluence while still projecting our own influence onto them. And, lastly, it is reaching out to those who have yet torecognize the divine flame within and remind them who they are. It is to those brothers and sisters we pledge our loy-alty. In doing do, we honour our gods and our purpose by ensuring that we walk together, with the clearest of sight,reaping the harvest of this world and using those fruits to poison the very branches that once yielded life.

-Concomitant Dissidence Nexion


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Guard your honor. Let your reputa on fall where it will. Andoutlive the bastards . -Lois McMaster Bujold

Some concepts resonate more than others for onereason or another. The issue with a resonating con-cept is putting it into words and letting someone else

get to glimpse another concept that is voiceless, onethat spawns from intuitive understanding instead ofa logical mindset.

I have read codes and creeds in preparation for thisessay, I have read ONA material on the subject, I re-read the Art of War and all of it has failed me. I don'tsee honor in some cold, clinical, easily explainedterm. I see it in my life and I can tell who has it andwho doesn't.

Humans are tribal creatures. When you see a Satan-ist mention 'us and them' it's what they refer to, theidea that they have a small group of people who aretheirs. It's not a concept that someone who doesn'thave one will be able to understand. I have neverbeen in a gang of any type, I do understand, on anintuitive level, that these groups best embody that. Asmall group that is creating their own law, their ownterms and as a result of it extend a level of trust andrespect to each other that goes beyond what most

would understand.

I do have a small group of friends that I have a simi-lar relationship with. I have known them for yearsand we have been through some shit together. Whenthey need me I don't ask questions, I just go and han-dle whatever is happening. I need them, they provide

something nobody else ever has for me and as a re-sult I give them something not given to most people

I come into contact with. If I need them, they do thesame.

As a result of this I have a family, a tribe, a smallgroup I count on because they count on me for what-ever is needed.

This is where my concept of honor comes from. Itisn't some vow I took, it's not a creed I hold dear tomy heart, it's not an oath I swore to. Honor is driving200 miles in the middle of the night because myfriend's abusive ex threw her out of a car and sheneeds to move her shit out. It's the time I went withanother friend and helped him get his TV out of thepeople who stole its house. It's the time I gave anoth-er friend $500 no questions asked. It's the time I wasin a fucked relationship, I came home and four ofthem were moving my shit out for me.

It's about character, it's about giving and receivingequally, it's about going beyond the typical bonds of

friendship as society sees it; it's something I do formy own and nobody else.

It's not morality and people who don't get it will al-ways turn it into that. They will hold up an oath andwant it to be repeated, they will tell you what to doand not let this organic thing just be. If you have toadhere to a code of honor, you have none.

- Female Satan


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Honor (v): To retain or be heldin high esteem/great respect,or to ful ll an obliga on.

The way it is viewed in popular culture

is, that we have an obliga on to do/follow "things" that allow us to be heldin this high regard. It also sets varyingcodes of situa onal morality,(examples: Honor amongst man, brocode/girl code, terms of combat, ect.).I personally have a love/hate rela on-ship with honor. I was brought up witha chivalrous a tude and to this day its ll bleeds out, a pre y woman with agood head on her shoulders is mygreatest weakness. When I was 12 a

rather uncultured girl of African Amer-ican descent decided it would be agood idea to stomp on my playingcards while I was in the middle of agame. Needless to say I yelled a fewobsceni es to her so she went and gota s ck and whacked me across my facewith it. So I ripped that branch out ofher hand and beat her across the soc-cer eld with it. The result? Well, I wasall but disowned by some of the elder-ly members of my family for a year orso and my father gave me the choice

of either ge ng the bea ng of my lifeor to write 250 mes "I hit a girl, I amvery sorry and I shall never do soagain." I'm sure you can guess what Ichose. Another instance a coupleyears later; my rst girlfriends namewas Grace, now Grace had this scar onher forehead that she was really sub-conscious about and one day this fel-low by the name of Geno thought itwould be a good idea to make fun of

her. Well with me being a racted toher and of a chivalrous nature, I felt

obligated to maim him. I proceeded todo un l she stopped me.

In one case I was treatedpoorly based on an indiscrimi-

nate and unfair code put upon meand in another it earned me a girl-friend at the end of the school year.Unfair would be a good word to de-scribe sub - codes of honor. I personal-ly get o ended when I'm struck frombehind, but then again I'm 6'0 and 200pounds it would seem very counter-

produc ve to ones health to look mein the eye and clock me in the jaw. Itcould also be argued that one falls intosolipsism when you adhere to a strictcode of honor. Who am I to expectsomeone to hold the same standardsas me? Why should I get so worked upwhen someone doesnt? Its been avery recent revela on that I shouldntand that I should rely on my own sa s-fac on for my code rather than thepraise of others.

The dis nc on of honor from morality,Id argue that morality is universalbased on the society one is a part of,while honor is circumstan al. I alreadypresented an example with chivalry,how is a woman chivalrous? I'm surethere are rare instances or maybesome modernized branches of chivalrybut it is predominantly a masculinecode. Gender was a good example, butwhat of sub groups of society?

As a patch holding biker we have whatwe call "biker e que e" which is basi-cally a sub group of rules we adhere towhen dealing with other clubs. Unspo-ken things, like removing your shadesand gloves when shaking anotherpatch holding bikers hand. When yougo up a bracket to the big name out-law clubs, they have clauses protec ngthe families of members while at war.A good example would be the outlaws

from Florida; they butchered an Angeland le his body in his living roomwhere it was found by his 9 year olddaughter. Ac ons like that cause out-rage, within our world.

When does honor become morality?When would my previous examplebecome a basis for biker morality vshonor? If you look at the de ni on ofmorality it read: 1. Descrip vely to refer to some

codes of conduct put forward by asociety or, some other group,such as a religion, or accepted byan individual for behavior or

2. Norma vely to refer to a code of

conduct that, given speci ed con-di ons, would be put forward byall ra onal persons.

If you align that with the de ni on ofhonor thats at the head of this essay,it seems the only di erence is an obli-ga on or desire to be held in a higherlight. You dont just adhere to a code;you want a pat on the back for it, orrecogni on that you are doing yourpart.

"Fleshing out what Honor means, howits carried out and what dis nc onscan be made between Honor and Mo-rality?" Honor means carrying out yourpar cular codes of morality in such alurid way, it allows you to gain recog-ni on from others and through thatrecogni on you gain whatever perkssociety grants you.

- Azazel


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The Power of Honor

If the culture you live in places honor inux with what you personally value then obvi-

ously you must oppose it stead -fast and with thewhole of your weight but with the least amountof personal cost. It seems like a simple enoughconcept, yet may be more di cult in actual prac-

ce. I think it just a ma er of physics and as-sessing Power Ra ng. If you seek to gain powerand maintain control over your own life, its ama er of assessing the thrust behind yourWork .

In a mathema cal sense calcula ng thePower Ra ng. Power is the rate in which work isdone. Work/ me ra o.

In laymans terms, lets say we use a carsengine to assess its horsepower ra ng. In orderto accelerate a car from 0 miles per hour to 60miles per hour in 16 seconds, this would requirea 40 horsepower ra ng. To improve upon pow-er ra ng, it would take increasing the power.The quan ty of work is moot in rela on to thepower behind the work. So, if you could increasehorse -power to 160 then the same amount ofwork could be done in 4 seconds. A more pow-erful engine can do the same quan ty of work inless me.

This produces the Power Ra ng. For all intentsand purposes, we might approach it in a meta -physic ( physik) sense:

Im reminded of a 2012 case from my oldstomping grounds. Lyndsey Stone of Plymouth,Mass. employed by Life, Inc. was on a job -related trip to the Arlington Na onal Cemetery;there she came upon a sign that demanded si-lence and respect for the fallen. What she didnext, what she put her weight behind would setthe cog in mo on.

Following a trend of meme c insubordi-na on (otherwise known as the I do what Iwant meme), she stood by the sign, ipped thebird with one hand while making a shou nghand -gesture with the other. Had she kept thephoto to herself instead of pos ng it on Face-book, it may not have had causal e ects in herlife.


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Her personal sense of honor, was in uxwith what society would allow, and she certainlysu ered personal consequences for her ac ons.Her hand was forced to resign from her posi onwith the company, as well su er personal strife,regret, and a public shaming for her ac ons. Hon-or -shame is a vice. Ini ally, Lindsey defended herac ons to the thousands of Facebook users de-manding her head on a pla er. Then, the weight ofthe pressure was too much for her to bear and shetried to reclaim favor by issuing an apology to pla-

cate the public. Her supporters were just as in u-en al, for when she turned -heel and ran, they tooapplied the leverage of shaming. Perhaps she val-ued her ability to a ain gainful employment morethan she did having others share her judgments.


I can only speculate but it appears tome, that she under -es mated the mob. Shehad a low Power -ra ng when compared to alarger mass. A handful of ac ons that took hera mere few minutes but would cost her much ofher own power and perhaps for years to come.

Where doors were open to her, they arenow closed and her moment of fame, shall not

be forgo en, at least not for a while .

I can only speak in a theore cal sense if Iwere to place myself in her shoes. Hell onlyknows how many mistakes of this caliber I havemade in my life, so its easy to sympathize withher; its rather easy to get caught up in the mo-ment.

The most powerful Satan

of all, is that of your own de-sign.

Pride and self -righteous indigna on will certain-ly put you square with it. Its a cage match tothe death. The prison crumbles all around youbut the war is not over, not by a long shot.

-Sin Jones


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