CLAN HRÓÐVITNIRBUR'S PHILOSOPHY

The Credo of Clan Hróðvitnirbur consists of both a fundamental set of beliefs and guiding principles which set this organization apart.

Our Philosophy
The first element of the Clan's Philosophy is the concept of natural integrity, defined as being wholly and completely fulfilled within one's ideal place as dictated by the processes of natural law and not by society or current culture. Pursuit of this ideal demands self-assessment without the artifice of wish fulfillment or personal conceit to determine how one is best equipped to interact with society and all elements of one's environment. A person who is happy with and proud of his innate capabilities has found the key to natural integrity.

Progressing from the type of integrity which focuses on one's place within the whole of nature and society, the next fundamental quality of the Clan's Philosophy is introspective honesty. Introspection involves the contemplation of one's own thoughts, desires, and conduct. Again, a member of the clan does this in an honest and genuine fashion. A member need not be a paragon of virtue, though they may aspire to virtuous ideals. Regardless of the success of their aspirations, they are honest with themself. They must come to realize the total futility of trying to practice self-deception. "The most dangerous lies, are those we tell ourselves."

The final constituent of Clan Hróðvitnirbur's Philosophy is intrinsic strength, defined as any quality or sum of combined qualities that emerge naturally from within and ensure the possessor a greater chance of success at a particular endeavor. The denial of such strengths, regardless of by whom they are possessed, is to accept pretense, which is not worthy behavior. A person who possesses unfettered knowledge of their strengths and weaknesses and recognizes them in others gains a definite situational advantage. The efficient use of this knowledge is the most important quality by which someone can secure their natural dominance and enhance their chance of survival.

Natural integrity, introspective honesty, and intrinsic strength form the foundation of Our Clan's Philosophy.

What sets us apart
Although every person possesses the qualities of natural integrity, introspective honesty, and intrinsic strength, not all of them possess principled uprightness of character. The membership of Clan Hróðvitnirbur is a collection of individuals who reject the idea that "the lowest common denominator" is the accepted level of performance, and who instead set higher goals for themselves. A member of Clan Hróðvitnirbur is expected to incur ethical obligations, to justly choose right from wrong, and to display moral fortitude.

Clan Hróðvitnirbur is a social organization. Each member depends on the others and is depended upon in turn by them. This interdependency gives rise to a social debt, which must constantly be repaid. In addition to the horizontal social obligation which spreads to all other members, and the obligation of loyalty to the Home Stone, obligations may extend upward through a chain of command and down to subordinates. Obligation permeates the fellowship of Clan Hróðvitnirbur. 

Not all obligations are ethical, however, so justice must frame them for each individual. The members of Clan Hróðvitnirbur are expected to use a sense of right and wrong to give their obligations the proper moral direction, even though individual morality may differ.

The obligation to simply do the right thing arises from deep moral convictions. Doing what is right out of the fear of ostracism, penalty of law, or other entanglement is not the same, as that is allowing the justice of others to form the nature of obligation. This can often make choosing the right thing a difficult matter, as conflicts may force certain choices or compromises with which a person must live. Incurring and fulfilling just obligations, therefore, requires courage.

Courage in this context does not refer to physical bravery, but the moral fortitude to make the right choice regardless of personal cost. Often, this will require the grit to take the honest but difficult path. Taking such an adverse path can be frightening, but courageous doesn't mean fearless. The man who controls his fear and stays the dangerous course displays true courage.

Culmination
The members of Clan Hróðvitnirbur believe that the three elements of our Philosophy; integrity, honesty, and strength; form a solid foundation. From this foundation rise the pillars of obligation, justice, and courage which support the core of a society that strives for the highest attainable level. Because our members hold themselves accountable to these standards, they will not settle for the easy path, the level field, or the simple choice if such things are not in accordance with their beliefs.

The Clan's Whole Guiding Philosophy
The Theory behind the clan's guiding philosophy is the belief that modern people have inherited certain genetic propensities from the ancestral past, and that these genetic propensities still actively manifest themselves in numerous areas of our behavior, often in direct opposition to cultural restrictions and behavioral management systems which fail to take them into account. These propensities translate into behaviors which result in a certain measurable cause and effect relationship in regards to many elements of communal interaction, notably male/male competition behaviors and both male and female sexual reproductive strategies. Ergo, by gaining a greater understanding of those genetic propensities and by acting, where possible, in a manner through which those propensities are fulfilled rather than repressed, one might reasonably expect to reduce stress-causing confusion issues in one’s life and live in a more fulfilled and personally satisfactory manner.

Know who you are, be what you are, and do not be afraid to acknowledge what makes you tick. Strive to work with nature, rather than against it. Be proud of your accomplishments, work to improve yourself and to serve the citizens of your community, and live boldly, with no regrets and as little guilt and insecurity as possible. And above all, acknowledge your weaknesses as well as your strengths, whether those weaknesses are based on either a physical or emotional plane. In other words, admit what you are, and simply be it to the best of your ability.

Society designates everyday decisions and practices as either good or evil. Oftentimes this comes from a moral or religious overtone. That is being ruled by outside influences and control, or being dictated to others morals or opinions; that is known as a slave morality. The clan's philosophy practices and recognizes individualistic expression and living by sheer force of will, known as Ubermensch. Each individual can live a life without any moral constraints. We do not look at situations as good or evil, but simply as right or wrong. Our limits are set only by our Laws or the Codes. There is, in the world, that which is Right and that which is Wrong. Most interactions and situations do not rise to the level of Right and Wrong, and it would be incorrect to say that they do. But to be honorable, or to have honor, is to work for and do what is Right and fight against and do not do that which is Wrong, even at cost to yourself, because that is the Right thing to do, and to be internally consistent (that is, have integrity) in those endeavors. Period. One who “is honorable” is one who has a clear definition of Right and Wrong, an understanding of why those beliefs are held and holds to them with a high degree of consistency. One who has demonstrated such over a period of time is said to “be honorable”.

Closely related to honor is the concept of integrity. Integrity is an internal and external consistency in belief, behavior, and action with regard to one’s Honor and ethical code, especially in the face of adversity. While one’s beliefs may change over time, and it is, in fact, worrisome if they do not evolve as one gains experience, they should not do so on a whim. As we are by nature fallible creatures, perfect integrity is impossible. All people will at some point in their lives, probably at many, fail to provide consistent adherence to their honor and ethical code at the time, either in their beliefs, behavior, or action. At that time, a reasonable judge of integrity is the frequency with which such inconsistencies occur, the severity of them, and the steps (or lack thereof) the person in question takes to amend said breach and to avoid a repeated breach. In fact, one’s actions in response to a breach of integrity are a better judge of one’s integrity than behavior in more normal times.

This basic philosophy is repeatedly hammered home, and is the foundation of our clan, with its included caste system, seems structured to support this series of core beliefs. Proverbs and aphorisms such as “A man in his heart yearns for freedom, a woman in her belly yearns for love” and “Be strong and do as you will. The swords of others will set you your limits” extoll the virtues of a deeper understanding of one’s own natural place in the scheme of things while encouraging boldness of action. There is truth behind the belief that “A man is not a man who cannot think. But neither is he who can only think.” We think for themselves, yet do not confine ourselves to mere mental pursuits: we act upon what they know. We display their emotions openly and with the simple phrase “I did it because it pleased me to do so” we disdain the need for guilty excuses. Such behaviors, and a thousand others like them, reinforce our insistence upon the acceptance of one’s internal nature in microcosm, and the acknowledgment of the dictates of external nature in macrocosm.

Our Clan Philosophy proposes the following behaviors as being inherently correct beneath its aegis:

Be WHAT you are
Similar in many respects to a tenet set forth by the philosopher Marcus Aurelius; namely that each thing which exists possesses its own unique singularity. When a thing attempts to be something it is not, problems arise. A man is a man; a woman is a woman; a tree is a tree; a flower is a flower. To the mind, it is foolish for anything to assume the properties of another thing. Therefore, each person is required to understand his or her basic nature and to abide by it. According to such a tenet, therefore, it is assumed that there are needs, desires, and activities which are specifically masculine, and those which are specifically feminine. Though the lines may blur at times, when all things are reduced to their basic forms, each thing is appreciated and celebrated for its own uniqueness and is not forced to assume properties of another, different, thing.

Be WHO you are
This tenet applies in regard to a person’s existence in society and the caste structure. It takes into account the fact that everyone possesses certain talents and abilities from birth, regardless of his or her familial caste.
Therefore, a person is free to alter his or her caste on the basis of ability, though it is rarely done since most would value their familial caste as a badge of their clan identity. But the above principle also applies in regard to freedom and servitude. To the mindset, each person is born with a desire for freedom and an innate subservient nature. A person’s proper place in society is dependant upon how these two factors are balanced within the personality of that particular person. We believe that anyone who has within them a burning desire to exist free of strictures will not suffer servitude. A person who has within them a strong subservient nature, the desire to be controlled and commanded, will eventually succumb to their inner need to serve others, free of all responsibility to things other than themselves and their service.

Obey the Natural Order of things
The Natural Order is the original way of understanding the world and everything in it, to derive the principles that it normally operates within, by observing for consistent behaviors, movements, and habits. The wider the net is cast, the more certain the resultant principles are. This empirical observation takes place not just in the immediate, but when looking at people, can go back as far as we have history to tell us what earlier peoples were like, how they lived and thrived, as well as what happened to cause them to cease to thrive.

Firstly, it is important to define "order" for us to provide context, though its definition is marred by subjectivity. For order is a product of one’s environment and upbringing; what one might consider order might be considered disorder to another. We will define it as a state of tranquility and the existence of systems or laws by which all abide for the greater good of their own and others’ existence.

We humans have cognitive reasoning - the capacity to understand. All creation has an order and a purpose. If the sun, the moon, the stars, the trees and the rest of creation did not conform to the natural laws it would be impossible for life to function on Earth. So we have a responsibility to actively recognize the order that is around us, for ourselves, as much as for the rest of nature. Humanity thrives on the premise that order prevails as a result of deliberate intentions hence our constant urge to be its de facto custodians. The defiance of this natural law, though providing a short-term solution has catastrophic consequences in the long term. It is without saying that you do not mess with Mother Nature; advise which is to be ignored as owner’s peril. All living organisms are guided by unwritten laws, which provide guidance and natural order even for the animals in the jungle. It is this order that prevents self-harm and obliteration of our entire race thereby protecting us from extinction.

The community of the Natural Order is that of a fellowship amongst men, each person is expected to explore their own personal sovereignty while maintaining the all-important fellowship with other beings, learning to give and to take amongst the peer group that they have, in fair measure. When most people speak of natural law, what they have in mind is the contention that morality can be derived from human nature, the self-evident moral laws about right and wrong known to human reason and inscribed in the conscience. They exist in all times, places, and cultures as universal truths that reflect the eternal law. Natural law can refer to the several doctrines:

• That just laws are immanent in nature; that is, they can be "discovered" or "found" but not "created" by such things as a bill of rights;

• That they can emerge by the natural process of resolving conflicts, as embodied by the evolutionary process of the common law; or

• That the meaning of the law is such that its content cannot be determined except by reference to moral principles. These meanings can either oppose or complement each other, although they share the common trait that they rely on inherence as opposed to design in finding just laws.

The natural law also finds expression in the cardinal (natural) virtues of prudence, justice, fortitude, and temperance known to human reason, and the cardinal virtues establish the foundation of the moral life. Prudence must know what is true before justice acts to do what is right. Fortitude must overcome fear to achieve the good, and temperance must moderate the passion of courage to prevent rashness.

Without a natural order on which to build, the religious order has no solid foundation on which to teach charity, enrich culture, or refine civilization. Without the cardinal virtues in place, the theological virtues will not follow. Without the cardinal virtue of justice and the natural law, unjust laws and trendy ideas will dictate the meaning of right and wrong. Without the role of religion in culture, the state will fail to create domestic tranquility or a civil society.

All social, political, and economic problems arise from the attack upon the natural order. If a farmer ignores the laws of Mother Nature, he cannot expect an abundant harvest. If a society defies the natural order, it too never prospers or flourishes, suffering depopulation, broken families, child abuse, the deconstruction of marriage, and men and women without self-knowledge or moral certainty. Without a self-evident, God-given natural order as a norm and ideal, every imaginable form of disorder, anarchy, and lawlessness follows in the name of “choice” or “rights”: “Fair is foul, and foul is fair” as the witches say in Macbeth. Without the natural order, it soon follows that unnatural is natural, evil is good, and good is evil.

Morality is the distinction between right and wrong, good and evil. The Natural Order provides the moral basis for behavior.

In philosophy, the natural order is the moral source from which natural law seeks to derive its authority. Natural order encompasses the natural relations of beings to one another in the absence of law, which natural law attempts to reinforce. In contrast, divine law seeks authority from God, and positive law seeks authority from the government. Natural law is a philosophy asserting that certain rights are inherent by virtue of human nature, endowed by nature —traditionally by God or a transcendent source— and that these can be understood universally through human reason. As determined by nature, the law of nature is implied to be objective and universal; it exists independently of human understanding, and of the positive law of a given state, political order, legislature or society at large.

Historically, natural law refers to the use of reason to analyze human nature to deduce binding rules of moral behavior from nature's or God's creation of reality and mankind. 

Because of the intersection between natural law and natural rights, natural law has been claimed or attributed as a key component in the United States Declaration of Independence (1776), the Declaration of the Rights of Man and of the Citizen (1789) of France, the Universal Declaration of Human Rights (1948) of the United Nations General Assembly, as well as the European Convention on Human Rights (1953) of the European Union.

Natural law first appeared among the Stoics who believed that God is everywhere and in everyone (see classical pantheism). According to this belief, within humans there is a "divine spark" which helps them to live in accordance with nature. The Stoics felt that there was a way in which the universe had been designed and that natural law helped us to harmonize with this. Justice and law originate from what nature has given to humanity, from what the human mind embraces, from the function of humanity, and from what serves to unite humanity. Living the natural law is how humanity displays the gifts of life and grace, the gifts of all that is good. 

The human mind naturally knows of the existence of the major forms of 'good' and 'evil' without the help of revelation. An example of this is stealing, which is known to be evil by reason alone due to people's working hard for their property. The natural law deems good what is self-evidently good, as it tends towards the fulfillment of the person, and human reason could discern between 'great evil' and good deeds. The apparent good or evil consequence resulting from the moral act is not relevant to the act itself. The specific content of the natural law is therefore determined by how each person's acts mirror God's internal life of love. Insofar as one lives the natural law, temporal satisfaction may or may not be attained, but salvation will be attained. The state, in being bound by the natural law, is conceived as an institution whose purpose is to assist in bringing its subjects to true happiness. True happiness derives from living in harmony with

We understand human beings to consist of body and mind, the physical and the non-physical, and that the two are inextricably linked. Humans are capable of discerning the difference between good and evil because they have a conscience. There are many manifestations of the good that we can pursue. Some, like procreation, are common to other animals, while others, like the pursuit of truth, are inclinations peculiar to the capacities of human beings.

The natural moral law is concerned with both exterior and interior acts, also known as action and motive. Simply doing the right thing is not enough; to be truly moral one's motive must be right as well. For example, helping an old lady across the road (good exterior act) to impress someone (bad interior act) is wrong. However, good intentions don't always lead to good actions. The motive must coincide with the cardinal virtues. Cardinal virtues are acquired through reason applied to nature; they are:

• Prudence

• Justice

• Temperance

• Fortitude

To lack any of these virtues is to lack the ability to make a moral choice. For example, consider a person who possesses the virtues of justice, prudence, and fortitude, yet lacks temperance. Due to their lack of self-control and desire for pleasure, despite their good intentions, they will find themselves swaying from the moral path.

The law of nature is that which at the time of creation man infused into his heart, for his preservation and direction.

The natural law was how a rational human being, seeking to survive and prosper, would act. Natural law, therefore, was discovered by considering humankind's natural rights, whereas previously it could be said that natural rights were discovered by considering the natural law.

There are nineteen Natural Laws:

1. Every man ought to endeavor for peace, as far as he has the hope of obtaining it; and when he cannot obtain it, that he may seek and use all bits of help and advantages of war to do so.

2. A man should be willing, when others are so too, as far forth, as for peace, and defense of himself he shall think it necessary, to lay down this right to all things; and be contented with so much liberty against other men, as he would allow other men against himself.

3. People perform their covenants made. In this law of nature consisteth the fountain and original of justice... when a covenant is made, then to break it is unjust and the definition of injustice is no other than the not performance of covenant. And whatsoever is not unjust is just.

4. A person which receiveth benefit from another of mere grace, endeavor that they which giveth it, have no reasonable cause to repent them of their good will. Breach of this law is called ingratitude.

5. Complaisance: that every person should strive to accommodate himself to the rest. The observers of this law may be called sociable; the contrary, stubborn, insociable, forward, intractable.

6. Upon caution of the future, a person ought to pardon the offenses past of them that repenting, desire it.

7. In acts of revenge, people look not at the greatness of the evil past, but the greatness of the good to follow.

8. No person by deed, word, countenance, or gesture, declare hatred or contempt of another. The breach of which law is commonly called contumely.

9. Every person should acknowledge another for their equal by nature. The breach of this precept is pride.

10. At the entrance into the conditions of peace, no person require to reserve to themselves any right, which they are not content should be reserved for every one of the rest. The breach of this precept is arrogance, and observers of the precept are called modest.

11. If a person is to be trusted to judge between two others, that he deal equally between them.

12. Such things as cannot be divided, be enjoyed in common, if it can be; and if the quantity of the thing permit, without stint; otherwise proportionably to the number of them that have right.

13. The entire right, or else...the first possession (in the case of alternating use), of a thing that can neither be divided nor enjoyed in common should be determined by lottery.

14. Those things which cannot be enjoyed in common, nor divided, ought to be adjudged to the first possessor; and in some cases to the first born, as acquired by lot.

15. All people that mediate peace be allowed safe conduct.

16. They that are at controversy, submit their Right to the judgment of an Arbitrator.

17. No person is a fit Arbitrator in his own cause.

18. No person should serve as a judge in a case if greater profit, or honor, or pleasure apparently ariseth [for them] out of the victory of one party, than of the other.

19. In a disagreement of fact, the judge should not give more weight to the testimony of one party than another, and absent other evidence, should give credit to the testimony of other witnesses.

The natural order is related to Dharma. Dharma is a concept of central importance in Indian philosophy and religion. It has multiple meanings in Hinduism, Buddhism, and Jainism. It is difficult to provide a single concise definition for dharma, as the word has a long and varied history and straddles a complex set of meanings and interpretations. There is no equivalent single-word synonym for dharma in western languages. However, the word dharma has become a widely accepted loanword in English and is included in all modern unabridged English dictionaries.

The antonym of dharma is adharma meaning that which is "not dharma". As with dharma, the word adharma includes and implies many ideas; in common parlance, adharma means that which is against nature, immoral, unethical, wrong or unlawful.

In Hinduism, dharma signifies behaviors that are considered to be in accord with Ṛta, the order that makes life and universe possible, and includes duties, rights, laws, conduct, virtues and "right way of living". In Buddhism, dharma means "cosmic law and order", and is also applied to the teachings of the Buddha. In Buddhist philosophy, dhamma/dharma is also the term for "phenomena". Dharma in Jainism refers to the teachings of Tirthankara (Jina) and the body of doctrine pertaining to the purification and moral transformation of human beings. For Sikhs, the word dharma means the path of righteousness and proper religious practice.

The root of the word dharma is "dhri", which means "to support, hold, or bear". It is the thing that regulates the course of change by not participating in change, but that principle which remains constant. Monier-Williams, the widely cited resource for definitions and explanation of Sanskrit words and concepts of Hinduism, offers numerous definitions of the word dharma: such as that which is established or firm, steadfast decree, statute, law, practice, custom, duty, right, justice, virtue, morality, ethics, religion, religious merit, good works, nature, character, quality, property. Yet, each of these definitions is incomplete, while a combination of these translations does not convey the total sense of the word. In common parlance, dharma means "right way of living" and "path of rightness".

The meaning of the word dharma depends on the context, and its meaning has evolved as ideas of Hinduism have developed through history. In the earliest texts and ancient myths of Hinduism, dharma meant cosmic law, the rules that created the universe from chaos, as well as rituals; in later Vedas, Upanishads, Puranas and the Epics, the meaning became refined, richer, and more complex, and the word was applied to diverse contexts. In certain contexts, dharma designates human behaviors considered necessary for the order of things in the universe, principles that prevent chaos, and action necessary to all life in nature, society, family as well as at the individual level. Dharma encompasses ideas such as duty, rights, character, vocation, religion, customs and all behavior considered appropriate, correct or morally upright.

Dharma is an organizing principle in Hinduism that applies to human beings in solitude, in their interaction with human beings and nature, as well as between inanimate objects, to all of the cosmos and its parts. It refers to the order and customs which make life and universe possible and includes behaviors, rituals, rules that govern society, and ethics. Hindu dharma includes the religious duties, moral rights and duties of each individual, as well as behaviors that enable social order, right conduct, and those that are virtuous. Dharma, according to Van Buitenen, is that which all existing beings must accept and respect to sustain harmony and order in the world. It is neither the act nor the result, but the natural laws that guide the act and create the result to prevent chaos in the world. It is an innate characteristic, that makes the being what it is. It is, claims Van Buitenen, the pursuit and execution of one's nature and true calling, thus playing one's role in cosmic concert. In Hinduism, it is the dharma of the bee to make honey, of the cow to give milk, of the sun to radiate sunshine, of the river to flow. 

The Natural Order as I and others interpret it is characterized by the following:

1. Worldism - a belief relating to or holding the view that the world's inhabitants are interdependent and should behave accordingly, especially through working together for the greater good and international peace. 

2. Non-prejudice - not having or showing a dislike or distrust based on fixed or preconceived ideas.

3. Integrationism - incorporation as equals into society or an organization of individuals of different groups (such as races).

4. Social Egalitarianism - a belief in human equality especially with respect to social, political, and economic affairs and advocating the removal of inequalities among people.

5. Sexual Egalitarianism - a belief in human equality especially with respect to sex, gender, and sexual relationship affairs and advocating equal rights for all people.

6. Natural Selection - a natural breeding process that results in a mixture of the population's genetic composition based upon an individual's free will and sexual preferences. 

7. Reformism - advocating the reform of an existing system asserting that an accumulation of reforms can eventually lead to the emergence of entirely different economic and political systems than those of present-day capitalism and democracy.

8. libertarianism - the enforcement or advocacy of maximum freedom and autonomy, emphasizing freedom of choice, voluntary association, and individual judgment.

Only humans can create chaos out of the natural order of life, because they set up laws and regulations that trample on the natural law and order, and thereby wreak endless havoc on the Earth. Only in the past century or so, since around the time of the Industrial Revolution onward, has mankind in such a short period of time created so much unbelievable chaos on the planet, all because the ideals that dominate in the thinking of humans is oriented on the destruction of absolutely everything in order to obtain might, wealth, and profit no matter the cost to all life on the planet. Humans simply trample on every order and law found in nature, cause endless destruction and soiling of the planet that has existed in natural harmony for billions of years.

But the natural harmony is still observable in many places of the Earth, for example anyplace where humans have not irradiated the soil, poured toxic waste into the waters, and de-forested everywhere. Then, it is still plain to see how the order of nature still reigns in those locations, where even the predatory beasts will not hunt the last of their own prey into extinction - because even being unthinking beasts, they are conscious of the fact that to destroy their own source of nourishment would also mean their own self-destruction and self-annihilation. 

Only humans are so stupid, hoodwinked and gormless that they cannot reach the same obvious conclusion. The natural order of things has been pushed, molded and scavenged ever since humanity became a part of it. In the natural order, one species kills another to survive but our species kills for pleasure, kills for territory, kills for possessions, robs and rapes and thus the natural order cannot really be sensed anymore. 

Modern man is the best example of humanity destroying the natural order.

We have helped quicken the death of natural order by having made our planet a manufacturing mutation. No, I am not suggesting we destroy all of our progressive discoveries and products but denying we have wracked our world to carry on processes like fossil fuels to the exclusion of all other types, rampant child birthing because for some reason people believe that more people means genetic dominance but if you cannot feed those people it only means genetic dominance in a dying society. Man pollutes, reworks his land to suit himself and all other life is ignored, machines and certain processes pollute and leave behind waste which we at present just dump into the ocean or dig into the earth to hide and sometimes new ideas that are very useful and convenient become a problem when their development into more useful and less wasteful forms is not explored. 

• By saying "Obey the Natural Order" I am saying respect what we are - a part of nature - a once caring and solid community that took care of those that needed it, and allowed those who have talents to use them for the benefit of everyone around them.  

• By saying "Obey the Natural Order" I am saying we need to metamorphose into a modern version of what our ancestors used to be before mankind fell to the vices of ego, greed, and carelessness.

• By saying "Obey the Natural Order" I am saying get back into a mindset that allows us to live WITH nature rather than destroying it.

The natural order, therefore, would be defined as a created order in which man would be directed to an end or destiny that is strictly proportionate to his capacities, powers, and exigencies. By living your life in agreement with who and what you are, you have a greater chance of finding happiness and contentment.

Advancement of the Strong
This tenet is similar to that described above; it simply refers to the common belief that strength, whether it is physical strength, mental strength, or strength of will, should be celebrated and set forth as an example. In this way the individual feels they advance the community, adding to its chances for survival and continued existence.

Diminishment of the Causes of Weakness
This principle acts as the inverse to the tenet described above. In order that the community may grow stronger, it is necessary that the weaker and lesser adaptive elements of society be carefully controlled and encouraged to grow in strength and adaptability. Anti-social elements are to be excised from society through restriction of citizenship or confined and rehabilitated.

Do what you will
This is one of the key principles to our philosophy; basically, it means that every member is expected to strive within the limits of his or her existence to achieve self-fulfillment and lasting happiness. A Warrior may draw his blade to defend what he loves if he is strong enough and fit enough to do so. A woman may attempt to contract a profitable companionship or to build a financial empire if she is strong enough and clever enough. Even a slave is expected to seek her deepest self-fulfillment within the bonds of her Master’s chains. In such a manner, each individual is expected to strive and achieve something for the collective society and struggle to attain perfection within the structure of that society. To our minds, there are always possibilities for advancement no matter what the situation.

Responsibility for One’s Actions
This tenet is based upon the concept of basic “cause and effect.” It is through the practice of this principle that the rest of the tenets listed above make sense and function. This is the belief that everyone, no matter how great or humble, chooses the course of his or her destiny. When an individual takes action, he can expect to suffer the consequences. When they submit to the bonds of slavery, he or she is expected to acknowledge and accept what occurs afterward. In such a way every choice made by every single person is inextricably bound together with the choices of his or her fellows in a great interlinking web of cause and effect, a massive net of fate which moves the community forward into the future like an unstoppable juggernaut. Do whatever you want to, but expect it to affect you, either for good or ill. You are responsible for yourself. Excuses are futile and no one wants to hear them anyway. If you screw up, take your medicine, deal with the situation and move on to the next thing. The basic rules and maxims of the various caste codes and the fundamental principles of honor seem to be based mostly upon this concept. Whatever the case, deal with it. Life is not fair, and most are far from practical to try to make it so. Life sucks. If you get hit on the head, don’t waste time crying about it… accept it and next time wear a helmet.

Stratification by Natural Process
Superior strength– be it the strength of will, the strength of body, or strength of mind– will tend naturally to manifest itself among ordered human groupings. Even particulars such as sexual gender do not universally define how matters of strength are involved in the stratification process. Anyone who is stronger will naturally assume a position of dominance, be it mental or physical, over those weaker or less willing to match themselves in human dominance struggles. Therefore, it is categorically incorrect to assign presumed dominance or blanket superiority over anyone, or anyone grouping, within the human condition, since these matters tend to be somewhat situational. While human beings are defined to a great extent by their sex, there is no “dominance gene” nor is there any “submission gene.” There are only combinations of heritable genes, each of which will render the individual more prone to certain behaviors than others. These genetic leanings can be circumvented, though typically the act of doing so is costly, both to the individual involved and to the system in which he or she functions.

The final tenet, listed above, has only one interpretation:

If anyone, be they male or female, possesses the ability to dominate others, he or she will naturally tend to do so when the opportunity presents itself, even against his or her preexistent genetic propensities. It is when the dominance factor clashes with the biologically ingrained behaviors and circumvents preprogrammed survival behaviors that the individual becomes a mass of conflicting drives and emotions, more prone to heightened mental stress, physical illness, psychological disease and a substantially shortened lifespan.

An outsider might very well examine the principles of the Clan's philosophy and ask the question: "Why so hard?" And we would probably shrug, examine the principles of their philosophy, and answer with the question: "Why so soft?". Some who read this recognize these assertions and agree with them, finding a line of thought that is in keeping with their own beliefs. The ideas expressed above challenge people to examine themselves, their society, and the community; to question why things are as they are, and to determine for themselves just what is correct and what is "truth," instead of simply accepting what they have been taught. This examination can have a profound effect, one that leads to those so involved incorporating what they have discovered into their own personal outlook on the world and understanding of how it works.

The result of this is a marked influence upon one's individual lifestyle choices, sometimes even going so far as to develop into an adherence to a particular lifestyle itself, one that is based upon what has been found.