The Third Part Of The Narbarian Way

“The Third Part of the Narbarian Way”

This article has much meaning and value to the future eventual formation of the Third Part of the NarBar Way of the New Rainbow Fire People of Earth. A part that only itself will know and can only be earned and entered by *Personal Excellence.

At this time I do not know for sure, that the Mythology of the Elk Of Life, WhiHana, Chul, RhoHana, Sharma Shan, Eyela, Epona, Tengri, The Scoloti Sythians or Scolos will be a constructive part of the Myth and eventuation of the Third Part of the NarBar Way, but this is a strong possibility. But these mythological elements of the Narbarian Culture certainly could be part of the Third Part of Narbarism. But it has to be decided just what the beginning of the Third Part will be. More than one should decide. Certainly not by me.

It will be a “Sacred Clan Of Narbarism”. That much I do believe.

At this time no easy task, because its time has not yet come and no one is qualified to enter it, or begin it. Not even me. I say this from my belief that there has to be Evolved and Lived excellence in the first two parts of Narbarism, before the Third Part can be evolved. I do have some thoughts about what the Third Part might be and will endeavor to write them here as speculation. I enjoy doing this. It gives me relief from the tragedy of the failure of the First and Second parts of Narbarism to become Real…or Real Enough.

But first I have to imagine the best scenarios for the first two parts of Narbarism…so as to have some basis for the “Third Part”. Much of these considerations and Ideas have been written.

I plan to incorporate “secrets” of the Third Part into “The Elk Of Life” story. This will add an important living and vital dimension to the work and serve as a kind of secret key to “knowing” more about the Third Part…the Meritocracy Power Core of Narbarism. Secret Valley Gher Abodes of the NarBar Elite…the “ELNAR”. We’ll see. But I do realize how strange this approach is, a kind of putting the cart before the Horse so to speak. This is because the “Elk of Life”, a part of Our Mythology, is two thirds completed at this time. Actually the text is “finished” and some illustrations for “Part 3” has to be done. I am in the process of binding it now.

In this speculation, this attempt to understand what will be in a distant successful future of Narbarism, I have to determine what is yet needed for the NarBar Way of the New Rainbow Fire of Earth, to become complete, steadfast, and powerful for the work that needs to be done for Humanity. The concept of influence, sourceless and unseen and totally dedicated to the positive Evolution of Humanity Through Service And Good Example, will be key to the existence of this completion, this steadfastness, this Human power for good.

A secret society for a kind of Truly Elite Human, the Third Part will be. Not only of Our Best, but productive of More Best. Whose goal is many goals, just as the First Two Part’s Ways are many Ways.

It may be augmented and fulfilled when the “HamaNar” goes, in part, with the many other formations of the “New Tribalism” into the endless realm of the Stars of CREATION. Narbarism will be a contributor to “Humanus Evolvus – Nomadus” as this begins its Eternal Journey. May “CREA” permit this.

Maybe the Narbarians Of The Third Part would provide the best possible Leadership for the outward bound Urth Humans of high calibre? These might be adept in maintaining constant communication with Denizens Of The Realm Of Spirit…the Well Thought of Associate of Midwayers and Angels…the “Guides Guides”.

I do not intend for myself to be the only source of influence in this serious, but fun, endeavor. I will find and include other pertinent sources of Thought that might give clues about the possible realization of the “Third Part Of Narbarism”.

I will begin this long journey of movement and exploration, of searching and decision, with a look at Hakim Bey’s article about “Tongs” or Chinese Secret Societies. This is as good a place, as any, to begin this quest.

DAN 1 “First Seed Bearer of Narbarism”, “Member of the First TriNar”, “Honorary Elder of the Ghostchild People”, “Feln of the Elven Race”, “Gwaya of Humanus Evolvus of Mother Earth” Date: Center Summer Month, Third Week, 21st SunArc, Full Moon, Hama 3 (Edited 10th Month, 30th Day, Hama 19)

Tong Aesthetics

“The lodge was symbolically named ‘The City of Willows’ (mu-yang ch’eng). (It) contained an inner sanctum called ‘The Red Flower Pavilion’ (Hung Hua T’ing), in which the essential part of the initiation took place, and where the secrets of the society were revealed to the recruit . . . ”
“In a full-scale ceremony, the ritual appears to be divided into three main stages. The first stage consisted of the recitation and dramatization of the Myth of Origin in the main hall of the lodge. This was called ‘performing the play (tso-hsi) and ‘watching the play’ (k’an-hsi) depending on whether one was an active or passive participant; or ‘releasing the horses’ (fang-ma), (‘Horses” = recruits, or new recruits; hsin-ting, ‘new tops’, was another name for new recruits.) The second part of the ritual consisted of the oath-taking ceremony in the Red Flower Pavilion, the issuing of the certificates of membership, and the exhibition of secret documents, furniture and objects of the lodge to the members. The feast and theatricals of celebration which followed after a few days formed the third and final part of the initiation.”
“All brethren who are brought hither are faithful and loyal: they all are iron-galled and copper-livered. ????From the inexhaustible metamorphoses are born millions of men, who are all of one mind and one will.???? All these of one affection in the two capitals and thirteen provinces have now come together to petition Father Heaven and Mother Earth; the three lights, sun, moon (and stars); all the Gods, Saints, Spirits and Buddhas, and all the Star Princes, to help all present to enlightenment. This night we pledge ourselves, and vow this before Heaven, that the brethren in the whole universe shall be as from one womb; as if born of one father, as if nourished by one mother; as if of one root and origin; that we will obey heaven and act according to its ways; that our loyal hearts shall not change, and never alter. If the august Heaven will protect and assist in the restoration of the Ming, then happiness will have a place to which to return.”
[NOTE: Fei-Ling Davis, Primitive Revolutionaries of China: A Study of Secret Societies of the Late Nineteenth Century (Honolulu 1971), pp., 129, 135. see index under “City of Willows”]
The City of Willows is the imaginal space of the traditional Chinese Tong or secret society, (especially the Hung Triads), its “Temple of Initiation”.
[NOTE: see Henry Corbin, Temple and Contemplation (London 1986)]
The space itself, visionary or oneiric, contains within it (like a hermetic “memory palace”) the details of the political myth of the Triads, based on conspiracy to overthrow the Manchu dynasty and achieve the “restoration of the Ming”, i.e., of Chinese rule. G. Sorel would have understood this mythopoesis, this passionate reading of a set of symbols which is like a place but not a place, like a text but not a text; which prescribes a “general strike” or uprising in the language of legend; which points to the future by pointing to the past, and to the “Sea of Images.”
[NOTE: The myth is made in a language of symbols — a word which originally meant the two halves of a token which must be fitted together in order to provide identification or meaning — like two spies with halves of a dollar bill, recognizing each other by the exact fit of the torn edges.???Every myth, we might say, has at least two symbols, which are in effect halves or opposites of each other. Hence the total ambiguity of myth: — depending on which half is “up”, so to speak, a myth’s meaning can be seen to “turn into” its opposite.????? Sorel’s myth is no exception (indeed it seems odd that no one appears to have thought of analyzing it according to the techniques of the history of spirituality) — it appealed as much to fascism as to anarchism. Consider for example the Myth of Progress, propagated by all the major ideologies of the 19th century, from monarchism to anarchism: all idolized Progress, a myth which would make the 20th century hell for millions. And the Sorelian Myths of the General Strike, and of Social Violence, were appropriated by Marinetti (the ambiguous pivot between anarchism and fascism) and eventually by Mussolini. Myth-mongering has its dangers. Unfortunately, myth remains one of the few effective ways of talking about “reality”, which is itself far more ambiguous than any myth.]
Elsewhere we have proposed the Tong as a possible model of organization for realizing immediatist goals, including the TAZ itself; now belatedly we should consider the importance of style or aesthetics in the emergence of a successful contemporary occidental Tong. In building a Tong, style may not be “everything”, but it certainly cannot be considered merely secondary or inessential. The Tong must be “a work of art” in itself, like all Immediatist game-structures. A legend such as the City of Willows provides this essential aesthetic shape.
We might think of the “Bee” as a temporary immediatist group organized for one project (like a quilt). But even the Bee must both be and produce a “work of art”. The Tong by comparison can be defined as a more long-lasting group, theoretically “permanent”, devoted not to one project but to an on-going “cause”. But what makes a Tong different from an open group, like a sect or political party? The members of an Immediatist Tong or TAZ core-group may not be held together by strong class, ethnic, geographical, or economic motives; moreover, the collaborative production of non-commodifiable art cannot be considered by itself a sufficient cause for the formation of a secret society. “Illegalism” per se may add cohesiveness to the group structure, but still cannot serve as the only raison d’etre of a real Tong. Insurrectionary action or “social sabotage” provide even stronger motivation for a clandestine “order” — but not yet enough, perhaps, for a full-scale “invisible collage”. Without “Tong aesthetics” — no Tong.
The two essential aesthetic elements of a Tong are: — (1) a cause; and (2) a legend. Both cause and legend can be classed as aesthetic or “mythic” systems, rather than as ideologies — since they are based on symbols, which are real but ambiguous, rather than on “ideals”, which are much more clear, but relatively un-real. When Sorel proposed a “social myth” (specifically the syndicat and the General Strike) he did not mean “myth” in the modern sense of the word — as an empty story, a palliative and illusory narration. “Myth” in the Sorelian sense can be called a story which is not only about “real life” but also wants to manifest as real life. A cause, one may argue, is not a “real thing” because it has not yet appeared. It is an aesthetic construct — but it is also an Image-complex which intends to impose its pattern on “reality”, like the hermetic spells of Renaissance magi or the ceremonies of tribal shamans. It expresses this intention in the form of a legend about a cause, a symbolic narrative of highly-charged images arranged to augment a dynamic potential (“conversion”, “initiation”, “enlightenment”, “action”), in the group which adopts and adapts it. The cause, therefore, is the public Sorelian myth, the legend, its private propaganda within the Tong.
The “poesis” of the City of Willows, for example, reveals its workings in the imagery of the visionary journey of the “Vanguard”, who sees: — The Tong initiates like taoist sages or spiritual nomads, “far off at the horizon (yet) near before my eyes. They roam about the world without a fixed residence “white herons flying past a fan, a pear-shaped censer, a sword, a flute, two jade castanets, a scepter, a floating bridge the daughter of the Dragon King “gathering mulberry flowers” (a password) caves of drizzle, summer showers, hoarfrost a volcano and so on (Davis, op. cit., 132-134). These images may seem merely decorative or arbitrary to us, but they were charged with cultural memes for the Hung adepts, and were built into a system which cohered not only as a “poem” but also as a multiplexed evocation of their cause. This poem of potential action becomes even more vital in our immediatist Tong, since the text must serve to provide some of the cohesion lacking in such a variegated group as ours may be. A mere political program will not suffice, nor will a mere poem. Cause and legend must point beyond (or even away from) ideology and abstraction; the “Utopian Imagination” and “Utopian Poetics” must be used to construct something more than a mere daydream. [NOTE: Not that I share the usual disdain for “reverie” as opposed to “imagination”. Like Guston Bachelard I believe that poesis begins with daydreaming, and that “idle fancy” is as sacred as “genuine vision”. Nevertheless, in order to inspire action, the daydream must first become a “poem”, then a “legend”, finally a cause”.]
“Poetic language” here serves as a guarantee of the genuineness of the experience which is evoked, for in matters concerning desire only the “language of the birds” can attain some degree of accuracy. “Revolution” has certainly served as a poetic image strong enough to provide the cause for numerous secret societies, from Marx’s flirtation with the Carbonari to Proudhon’s anarchist “Holy Vehm”, Bakunin’s “Brotherhood”, Durutti’s “Wanderers”, etc. “Insurrection” is a term which might be better suited to the post-existentialist requirements of an Immediatist Tong, however. The uprising possesses the spiritual prestige of both apocalypse and millenium, and yet remains a genuine historical possibility — remote but verifiable.
[NOTE: Consider, for example, Dublin 1916, Munich 1919, Tijuana 1911, Paris 1871 and 1968, the Ukraine 1920’s Barcelona 1930’s. None of these gave rise to “the Revolution”, but all were noble and well worth the risk — at least in retrospect!]
The TAZ, however, presents itself as an immediate possibility: — both as a tactic on behalf of the Cause, and as a taste or foretaste of the cause itself. We cannot say that the TAZ “is” the Cause, because the TAZ remains spontaneous, evanescent, impossible to pin down. The Insurrection is the Cause; the TAZ is a tactic for the cause, but also an “inner” raison d’etre of the Tong. Thus when the Hung triad repeated the ritual of the City of Willows it not only validated its eternal attachment to the cause (the anti-Manchu uprising), but also virtually created the “paradisal space” of the anti-Manchu world within the Temple of the society. This ritual Time/Space might be experienced and valued as a TAZ; and when combined with a banquet (the necessary “material bodily principle” of the TAZ) no doubt the adepts did experience and value it as such. The immediatist Tong therefore would not be “founded” in order to create TAZ’s but rather to potentiate their manifestations as prefigurations or evocations of the Uprising and the “anti-Consensus” reality it envisions. Ritual and conviviality do not necessarily combine to produce the TAZ — spontaneous orderings of fractal complexities must fall into place to produce such a “magic Moment”. One can maximize the conditions for such “luck”, but one cannot force the Muses. As in archery, one shoots at a point above the target in order to hit it. Here that lofty point at which we aim must be the Insurrection, but by shooting at its distance we may yet strike the proximity of the TAZ — (like those adepts who are seen both far on the horizon and yet near to the gaze).
The legend is the story the secret society tells itself about the cause. In some cases, such as Freemasonry, the legend is remembered even when the cause is forgotten, so that the legend can be re-interpreted or re-deciphered or re-read — and the Cause re-invented — again and again. The legend, in effect, becomes the Cause: the two texts are conflated into an illegible but powerful palimpsest. A good legend may come to act more potently even than a good cause, since it taps the archetypes more directly, and owes less to time than to Eternity.
Therefore the poesis of a legend for our Tong is no petty business. It concerns the surface but is far from being “superficial”. Taste here assumes a “life-or-death” seriousness, as when one speaks of the “style” of a martial artist. Our legend cannot simply consist of a text about the cause; rather, it must arise from our passionate reading of the cause, our psychic experience of its inner structure. It must have an “objective” aspect, in other words, like that possessed by “scripture” or “spirit writing” in the eyes of religious believers.
Moreover, while the cause of the uprising is one which can be served in many ways, our legend must be specific to our Tong; it must contain a special message in a special language meant to form a cognitive bond amongst precisely our own group. In other words the legend serves as the exact act of poesis without which our Tong simply will not come into focus. Where are we rootless cosmopolitans to find a language in which such a text could be composed, much less the text itself? The Surrealists experimented with automatic writing, a technique also used by Taoists and other spirit mediums. In fact, “religion” provides a possible language for the Tong legend — provided that one speaks the tongue in heretical sentences. The City of Willows combines millennarian Buddhism and the imaginal aesthetics of Taoism with its revolutionary politics. In our occidental world the image-complexes of many religious phenomena retain great power — and are thus susceptible to refiguration, or “subversion”, as heretical revolutionary texts. Imagine, for example, a secret society devoted to the “sabotage” of reactionary Christian dogma and policy, based on an “Anabaptist” legend espousing the cause of radical millenialism, or even inspired by some syncretive brand of neo-paganism. Does this sound serious and risky enough, in today’s climate of shit-kicking moralism and recrudescent “religious conservatism”, to justify both the passion and the clandestinity of our hypothetical secret society?
A viable legend might be manifested by one person, or it might arise, so to speak, out of “group-dreaming” — but in any case it will not be produced by the rational lineal process of fictional narrative. One does not write scripture; scripture is written. Or better: the legend pre-exists its realization as text, so that the “writer” acts rather as a “treasure finder” than an “author” — oneiric and visionary texts partake in their extreme subjectivity of the “objectivity” of that “subconscious” wherein (according to Taoism) the Gods reside, and which hypostatizes in the most gripping and inspiring ritual art. Such art may not meet the aesthetic criteria of the academic critic, for whom it will appear either as mumbojumbo or as agitprop. But it will light fire in the minds of certain hearers, precisely those for whom the legend crystallized out of the noosphere in the first place. The Tong will be nothing without the actions which it will carry out. But before the actions come the intentions. The link between the intentions and the actions is the text, the legend and the cause it represents. The text draws out the actions from the sea of potential energy and gives them their specific shape, their “style” — just as the Moon was once thought to shape, color, and draw up pearls from the ocean by its attractive rays.
These legends will be the greatest poems of the most unknown poets of our age. Like magic incantations they will sing new realities into being, as the shaman sings rain, or health, or abundant game from potentiality to actuality. These poems will be meaningless without the actions they invoke, and will therefore achieve either the highest goal of poetry, or else nothing at all. The City of Willows is not merely an “imaginary city” but an Imaginal City, a dream-space which will be manifested more and more clearly until finally the Ming is restored — and yet the City of Willows is also a poem. The legend of our Tong is nothing but a text, true — but it will call a world into being — even if only for a few moments — in which our desires are not only articulated but satisfied.

The above may provide some inspiration for the formation and direction of the “Third Part of Narbarism”. My mind is certainly inspired by the possibilities.
Whatever form the Third Part of Narbarism takes, it does seem to me that it is essential that it be revered and given the utmost loyalty. Also, it must be open to only the most dedicated, (the True Believers), who have proven themselves in the TriSev and Tribal aspects of Narbarism…as well as having Lived impeccable Lives.
It would be appropriate to say, at this point, that the Third Part of Narbarism would, for one thing, be a Holy Order, or Sacred Organization, that is strict and effective in the affairs of Humanity and Mother Earth. High Quality Men and Women who have done well in the TriSev experience and have proven their worth in the “New Tribes” of Narbarism. Including those in inter-stellar travel. These would be the “Elders” of above “normal” (Narbarian Normal) high motivation and personal power who do affect those around them, in ways that promote the continued evolution of a Better World. These very few would quickly stand out in Narbarian Living and qualification tests would ensue. Then The Training would begin. Think “Jesuit/Seal/Shaolin Systems conducted by Real Angels.
Would it’s members would be from all aspects of Narbarian life…and only Narbarian Life? Most likely, but not entirely. Potential for this Excellence will not be wasted, even when discovered outside of Narbarism.

Would the Third Part of Narbarism be open to worthy and proven individuals from the other Life expressions of Humanity? Yes, if they Qualify for consideration.

Would the Third Part of Narbarism actually represent a kind of reintegration of Narbarism into Human Societies as a whole…completing a sacred circle of superb design? Possibly.

I must answer clearly and confidently these questions. But first, I must ask and answer the following:
What is the purpose of the Third Part of Narbarism?


Why is it needed? What could be achieved by it? What can It do that the first two parts haven’t or couldn’t?

The First Part of Narbarism introduces to Humanity the concepts, feelings, and immediate goals of Narbarism.

Then it begins, through the TriSev System, to enable the practice of those precepts and needs through the cooperation, in discussion and voting, to form solution guidelines to the issues and problems that face Humanity today. It begins the patterns of the way our cause is expressed and taken. These patterns are the guidelines that Part Two of Narbarism looks at to begin in reality and live the culture that gradually emerges through these beginnings and this living. The First Part of Narbarism is like a temple of motivation, questions and answers. A temple that encompasses the entire Earth and its dominant species, by coming from all over and from Many. The First Part, where a certain hunger of certain Souls, begins to coagulate and take social construct form. This becomes the “Evolutionary Advisory Center” and philosophical exploratory salient of the movement. It exists in “cyber space”, that artificial realm of the computer phenomena, but its motives and aspirations are real, because the good hearts and minds that are involved are real and living. They live in the “NarNot”, but reach toward the time of “Hama” by constructing it with their work. They, these “First Part Narbarians”, are the beginning of the time of Hama…and the “HamaNar”.

The Second Part of Narbarism begins with the actual living of the time of Hama. An actual grouping of at least three domiciles will become. Whether this humble little cluster of Founder Family HamaNar will be in underground homes, a seed village, or Nomadic Camp, I don’t know. All three (or other) possibilities seem feasible.

This beginning place Where the ways found to be true and good in the First Part, become Ways of Life and experience in the “Second Part”. This is where Narbarism’s values and validity as an Earth Culture is proven. This will be trial and error when situations and circumstances beyond the application of the Good Hearts and Minds of the First Part emerge and begin the learning process for adjustment and correction to the First Part.
The First Part idealizes and offers some structure for the Second Part, which earns Narbarism’s place in the world. They are strong in their cooperative togetherness and out of this strength will come the reason for and the development of the Third Part. The Third Part will be a fulfillment of the preceding two.
Let me take Hakim Bey’s article in its component parts and see how his thinking relates to mine. I will quote him in blue and continue my comments in green.

“The lodge was symbolically named ‘The City of Willows’ (mu-yang ch’eng). (It) contained an inner sanctum called ‘The Red Flower Pavilion’ (Hung Hua T’ing), in which the essential part of the initiation took place, and where the secrets of the society were revealed to the recruit . . . “

The Third Part of Narbarism will have a place to meet and strategically function…hopefully somewhere really unique and meaningful. A place to examine and plan Narbarism’s next actions. The Third Part of Narbarism is in itself an “Inner Sanctum”; the abode of the best Humans it has. Though a “System of Seven Levels” could be established, to Honor, progressively, the best of the best. There will be no raw recruits in the Third Part of Narbarism. It will be the “Temple of Achievement” of the most experienced and seasoned and motivated of Us. The “secrets” enshrined as high Life in this place will be learned and mastered from all over Mother Earth. From the Asian disciplines as well as the Euro and African Evolutions. Whether its flint napping or rocket propulsion, it will be masterfully represented by Our best Narbarians. But there will be no place in this good place for nuclear physics, chemical warfare, or biological warfare. These are unworthy of Human representation. These are potentially fatal to Our species.
The Seventh Level is reserved for those who pass on without experiencing death, like Isaiah who was taken to the next life in a flaming chariot…whole and conscious. A rare and glorious thing. That means the Seventh Level IS the “Inner Sanctum” of the Third Part of Narbarism. It is hard to imagine a higher status and honor for an evolutionary individual of Time and Space on a physical world. On the Seventh Level is the Highest Portal to what’s next. Death is for all others, no matter what good lives they live. The only death to be feared is the “Second Death”, the total extinction of self that comes with defying the Will of God.
It is going to take a lot of thought to decide what will be the essence of the other Six Levels of the Third Part of Narbarism. What will be required to achieve them.
It now occurs to me, that, as a Human ages, the potential for personal diminishment increases. For example, at fifty years a Man or Woman could reach the epitome of their balance between their knowledge and their physicality and health. But at one hundred years, without discovery of the “Fountain of Youth” or some other miracle, the body just begins to wear out. However, I sincerely believe that there is a way to overcome this regression of the body with the “right” application of mind. But this is unattainable to all but the most dedicated and hard working.
More important than longevity is how one uses their lives for More and Better Evolution…of themselves and those around them. Its quality, not quantity that God looks for in us. The Third Part of Narbarism is the Earthly reward for Narbarians of High Achievement of Our ways.
But who decides who will be allowed to enter this final stage of this Movement for Better and More? Obviously there has to be a first attainer of the First Level of the Third Part. This one will be elected by all the Narbarian Peoples of the First Two Parts. He or She will rise to be recognized and rewarded. Here, the services and help of other than Human entities would be extremely valuable. Surely, the “First One Of The Third Part Of Narbarism” would be able to communicate with “Midwayers” and Angels? What Good would a “Third Part” be without that?
But by what deeds and achievements will this One be known? What magnificent example(s) will be set? The People will look at Service first. Service in time and in number and quality of deeds. Then the “How” this service is done. Then service to “Who”? When? Where? All this within the great “Why” of it.
Then the People will examine closely the intellect and emotional balance of this First One. What did this individual bring to the fire? How did this individual help Narbarism to grow and succeed? Is She or He well loved by all? Does anyone bring accusations against them? This too has to be heard and decided upon; as to its validity and bearing upon the issues at hand. But finally it will be the Narbarian People who will decide. After that first time, the Man, or Woman, will be the “Peoples First Choice” and the Ones who will decide who enters the Sacred Place of the Third Part of Narbarism.
It is this Man or Woman who will decide who the next Individual will be that becomes a candidate to be elected to the “Third Part”. Then, again, the People will decide with their Intelligent and Loving, vote. The process will proceed from there into the future. An Eternal and Far Distant Future.

I’ll leave this for now. Got “First Things First” Fish to fry. I really have enjoyed this speculation into a Loved unknown.

To be continued…maybe…by someone, sometime…somewhere.

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