Conflict

Conflict, Outer Representatives, and The Sinister Dialectic

 

Where there is no conflict, no kampf, there is no evolution, no progression toward higher forms and no progression toward the wisdom waiting to be dis-covered within such higher forms. Thus it is heartening to witness – from an Aeonic perspective – the recent apparently internal (O9A) conflict regarding an ‘outer representative’ of the O9A, just as it was (years earlier) heartening to witness the internet machinations (and valuable sinister work) of Chloe et al in regard to the Order of Nine Angles and the reaction of sanctimonious pseudo-satanists to those machinations, a reaction that – Agios o Satanas – continues even to this day.

Heartening, because it reveals that the O9A – as a living presencing of acausal (‘sinister’) energies manifesting in the psyche of diverse individuals – is not only alive and well but continues to assimilate and/or to influence and/or to annoy more and more humans.

Thus we have to laugh, in our sinister way, when some anonymous individual(s) set up some blogs and/or via the internet distribute some literature in (a) an effort to make their interpretation of the O9A seem legit, and/or because (b) they seek to ‘take over’ or ‘infiltrate’ the O9A. And laugh, because the O9A is indeed ‘memetic freeware’, a free open source OS for human beings, an anarchic leaderless collective, a Von Neumann machine with an open source code which allows mutation when replicating; or whatever modern terminology floats your boat. And laugh, because (as AL stated way back in 1991 ev) everything ONA “can and should be surpassed, refined, changed, when others discover, experience, and attain knowledge and experience for themselves.”

We also laugh because such efforts, such claims, such seeking, such disruption, bring-into-being a new and necessary sinister dialectic that vitalizes and therefore aids our growth. For even were the disruptive side ‘to win’, such success – in Aeonic terms – would not last, breeding as such a victory assuredly would reaction, revolution, and reformation.

We also laugh, in our sinister way, when sanctimonious anonymous pseudo-satanists peck away at their keyboards, and, via the internet, criticize the O9A and declaim that ‘the O9A does not now exist’ and/or is a ‘now discredited internet phenomena’, and/or that the O9A “went from being run by a bunch of East End Casuals who had to do real things in the real world to being run by a couple of SoCal party girls”. And laugh because:

(a) such sanctimonious anonymous pseudo-satanists do not understand that the O9A is now, and always has been, the esoteric philosophy of Anton Long, and those who use or who apply that philosophy (in whole or in part) in their own lives, and those who are influenced or who have been influenced by that philosophy, in whole or in part, and those who adapt and develop and change, in whole or in part, that esoteric philosophy;
(b) such sanctimonious anonymous pseudo-satanists fail to consider the fact that some individuals, self-identifying with the O9A, have the courage to publicly reveal their true identities, as por ejemplo, an individual living in North Carolina, an individual living in York (England), and an individual living in Brazil;
(c) such sanctimonious anonymous pseudo-satanists fail – out of ignorance or because of denial – to consider the fact that thriving O9A nexions exist in places such as Russia, Serbia, Poland, Macedonia, Brazil, and (of course) in places such as England, Canada, and the USA;
(d) such sanctimonious anonymous pseudo-satanists never, ever, offer a rational, scholarly, critique of the esoteric philosophy of Anton Long, based as that esoteric philosophy is on ancient traditions such the septenary anados described in the Poimandres section of the Corpus Hermeticum.
(e) such sanctimonious anonymous pseudo-satanists never, ever, offer a rational, scholarly, critique of the writings of those who adapt and develop and change, in whole or in part, the esoteric philosophy of Anton Long;
(f) such sanctimonious anonymous pseudo-satanists do not have the courage to publicly reveal their true identities.

We also laugh, in our sinister way, because we love toying with, playing games with, mundanes; and because, as AL wrote in 115yf:

{quote}

“Let us not forget that the Sinister Path involves a lot of fun – a lot of laughter and pleasure – as well as a certain dark, and sometimes even grim, striving. There is and should be ecstasy; exultation – as there must be, beyond the stage of novice, the ability, as I have written elsewhere, to not take one’s self too seriously: to have fun at one’s own expense.It is one of the many signs of the failures – of those who pose at being Satanists – that they take themselves too seriously, and can become obsessed, with themselves, with others, with “things”. Our way means self-understanding and self-honesty – we have to know, and admit, when we are wrong and so – knowing and admitting – we can move on, learning from our errors of experience.

Those along our Way should always test themselves – as those, being guided, will sometimes be tested. Always, there should be questions, a striving to understand, to know, to not be satisfied with what is given, or read, or shown, or told. What is important is the practical experience, the following of the Way, the learning that results – nearly everything is a form, a presencing, and thus only a beginning, a move toward that genuine understanding which is beyond all causal forms.

Thus, legends, myths, traditions – even those of the ONA! – may be interesting and they may (or may not) possess some aspect or aspects of a certain causal truth, often limited to a certain causal time. Mostly, such things are tools, a means – to create what is beyond them, which is of the essence from which such “things” derive. All these things should therefore be related to this, their context. But it is up to each and every novice, and Initiate, to study such things – to analyze them, and to form their own conclusions about such things. Their conclusions may be wrong – but so what?

There is a real truth in the seeming riddle that the Order of Nine Angles is, and is not, a tradition. Like a numinous musical creation, there are many layers, just as many and diverse “meanings” can be projected onto the ONA. But in the end even the ONA, public or esoteric – what is found or given or discovered by each new Initiate and Adept – is but one means to take us from this lowly causal existence to the realms where true magick and real living begin. And what fun can we have on the way!

One of the least-known but important signs of a genuine Adept of our Dark Tradition, our sinister way, is the ability to not take one’s self too seriously – to laugh, at one’s self, and especially at others: those who fall for the japes, the games, the riddles, the tests, that we as Adepts set for neophytes, for the poseurs, for the supine masses. For we revel in such things, in such games, which we create and play for our own amusement, and that of others like us, just as we love to be changelings and cause confusion, misunderstanding, doubt, uncertainty – and, occasionally, the light of insight, dawning as it can and does upon one person possessed of our own evolutionary and magickal abilities, perchance propelling that person towards us and our ways…”

{/quote}

P.H.
O9A
JD 2456701.307


Satanism – Classic O9A Texts

O9A

O9A

A selection of classic Order of Nine Angles texts (in pdf format) dealing with Satanism.

I. How To Be A Satanist – The Modern Guide To Satanism
II. The Geryne Of Satan
III. Towards Understanding Satanism

IV. ONA Style, O9A Chic
V. The Black Book Of Satan – Vintage 1970s Guide To Satanism

VI. Discovering Satan
VII. Satanic Heresy, Part One

VIII. Satanic Letters Volume 1
IX. Satanic Letters Volume 2


Advice For Neophytes Regarding The Order of Nine Angles

A pdf version of this text is available here – o9a-newbies-advice-pdf

 

O9A

O9A

 

Some Advice For Neophytes Regarding The Order of Nine Angles

Contents

The Three O9A Ways.
Information.
The Internet and Personal Judgement.
Appendix I – The Code Of Kindred Honour.
Appendix II – O9A Internet Etiquette Guidelines.

The Three O9A Ways

This text is a proem for those considering: (i) following one the three occult ways, or paths, of the sinister and esoteric tradition of the “dangerous and extreme” Order of Nine Angles (ONA/O9A) or (ii) using one of more of those three ways (in whole or in part) as a beginning of, or as inspiration for, their own unique sinister quest. The three O9A ways are: (i) the initiatory seven-fold way; (ii) the way of the Drecc and the Niner; (iii) The Rounwytha way.

All three ways can be undertaken by an individual alone, or with a trusted partner, although both the seven fold way (7FW) and the way of the Drecc can involve others, and thus a nexion (an esoteric group) in the case of the 7FW and a gang/tribe/family-kindred in the case of the Drecc.

All three ways manifest the sinister ethos, and are part of the sinister tradition, of the O9A; and which tradition and ethos are summarized as follows:

° The emphasis on practical ordeals, on physical challenges, and on exeatic living.
° The practical use of certain Dark Arts to develop particular occult skills.
° The individual self-knowledge and the esoteric learning – the pathei-mathos – that over a period of many years, result from those practical ordeals, those physical challenges, such exeatic living, and involvement with certain Dark Arts.
° The axiom that most individuals have the potential to consciously evolve and that one means to realize this potential is the occult one of inner transformation codified/manifest in the three O9A ways.
° The axiom of the authority of individual judgement.
° The axiom that the O9A and its three ways are not sacrosanct or dogmatic and can be added to, evolved, and refined, as a result of the esoteric pathei-mathos of those who have lived one or more of those ways and thus who may as a result have developed their own personal weltanschauung.
° The Code of Kindred-Honour (aka the Law of Kindred-Honour aka The Logos of the Order of Nine Angles), which code sets certain standards for our own personal behaviour and how we relate to our own kind and to others, and which code means (i) that those who are O9A have no prejudice in respect of such things as gender, ethnicity, or in respect of the sexual preference/orientation of others, and (ii) that we judge others solely on the basis of a personal knowing of them, and (iii) we can be sly, mischievous, misleading with those who are not proven to be of ‘our O9A kind’.

The first thing the neophyte needs to do is decide whether they wish to (i) make contact with an established ONA nexion/group or (ii) begin their sinister quest either on their own or with a partner/friend(s)/colleague(s)/family-member(s) they already know and trust and who are also interested in matters arcane and supernatural. In recent decades, the majority of people have opted for the second option, usually because – given their individualistic character – they prefer the challenge of discovering things for themselves, have something of a dislike of ‘authority’ and dogma, and prefer to learn from their own personal practical experience. If however they choose the first option, then they face the difficult task of finding an O9A nexion (or claiming to be an O9A nexion) and then, if they succeed, of judging those involved in order to ascertain whether they can be trusted and are indeed following, or are inspired by, the sinister tradition of the O9A.

The second thing the neophyte needs to do is find out about the three O9A ways and then decide which of the three O9A ways they feel may be best suited to them or which they feel the most affinity for.

Information

Information about all three O9A ways is freely and widely available, especially now (2013) via the internet. While it is incumbent upon the neophyte to judge for themselves the value and veracity of such information about the O9A as they may find via the medium of the internet, the following advice may be helpful: that the writings of someone who has followed and practised all three O9A ways in the real world for over four decades – the pseudonymous Anton Long – contain useful and valuable esoteric information, advice, and insights. As someone, not involved with the O9A, wrote in 2011, in respect of such writings:

“[He wrote his] stuff while actively engaged in many of the activities he philosophized, from violence, to insight roles, to subversion to Satanism (under his various pseudo-names). They are writings born of a man engaging in practical deeds… Without the practical experience to go with it, it’s just words on a page. Like most LHP materials. Or to put it in a different context, it’s like trying to truly grasp Musashi’s Book of Five Rings, when never having studied a martial art (particularly a sword art) or been in a fight which had the potential to be fatal. Sure the words may bounce around in your head, but without that direct experience you’ll never truly get them because they are born of, and written for a mindset that can only be acquired by direct experience. Those that hate ‘doing’ almost always feel threatened by such things because one can’t just sit in their house and declare themselves an expert without enormous sacrifice and actual attainment.”

For in practical terms, the sinister ethos, the sinister tradition, and the three ways of the O9A are ‘the esoteric philosophy of Anton Long’ and which philosophy is a combination of (i) the esoteric pathei-mathos of Anton Long, (ii) the esoteric traditions that he inherited (from the pagan Shropshire/Marches Camlad, the hermetic Fenland/Cantabrigian Noctulians, and (iii) the satanic northern Temple of the Sun) and (iv) his developments of those traditions {1}.

Thus,

° In respect of the ways of the Drecc and the Niner – the most direct and practical (and possibly the ‘most extreme’) of the three O9A ways – there is Anton Long’s Code of Kindred-Honour (given in the Appendix, below) which forms the basis for their O9A way of life, with the Niner living a sinister exeatic life alone or with a trusted partner, and with the Drecc living a sinister exeatic life in the company of their own family-kindred and/or with a gang or tribe which they either form or join.

° In respect of basic information about 7FW  – the most structured of the three O9A ways – the following texts by Anton Long may be found useful:

(1) The Requisite ONA [pdf 49Mb] is a practical occult guide up to and including the stage of Internal Adept, containing all the required texts, including facsimile versions of Naos, The Black Book of Satan, The Grimoire of Baphomet, and the complete Deofel Quintet.

(2) Enantiodromia – The Sinister Abyssal Nexion [second edition, 2013 ev] is the companion volume to The Requisite ONA and deals with the Passing of The Abyss and the occult Grade beyond the stage of Internal Adept.

(3) Guide to The Dark Arts of the O9A provides an overview of the Dark Arts used by the O9A.

° In respect of the way of the Rounwytha – the most reclusive and arcane of the three O9A ways – there is the Anton Long text The Rounwytha Tradition.

The Internet and Personal Judgement

The third thing a neophyte needs to do is understand and appreciate how O9A people operate, in the real world and via a medium such as the internet. One of the basic principles of the O9A, enshrined in the Code of Kindred Honour, is that of judging people for ourselves, individually, based on and only on a personal knowing. Thus, we who are O9A neither trust nor respect anyone unless we know them personally, in the real-world, and they have shown us, by their behaviour and by their deeds over a period of time, that they merit our trust and our respect.

This means that we most certainly do not trust nor respect some anonymous or anonymized person who writes about themselves and/or about the O9A via the medium of the internet. Thus we suspect them, and everything they write, be it via e-mail, or on some weblog or on some forum or on some website; even if – or especially if – they claim to be O9A and/or claim to be part of or to have founded some O9A nexion/group or claim to have done various sinister deeds. Thus we suspect them, and everything they write, even if they have been making such claims or writing about the O9A for years; even if what they write seems in line with the esoteric philosophy of the O9A; and even if we have been in contact with them for years via mechanisms such as e-mail or a written correspondence.

Such an ‘internet person’ only becomes real to us when (to paraphrase Anton Long) they are personally known to us (thus revealing their true identity and presenting credible evidence of their O9A accomplishments), or when they have a plethora of publicly documented and verified sinister deeds, or when they have several scholarly works to their credit; although in all these instances they still remain personally untrusted until we meet with them in person and develop such a long-standing relationship as enables us to trust them and accord them respect.

Furthermore, such anonymous or anonymized persons – being unknown to us and untrusted by us – are privately not regarded as ‘one of us’ which means that – being how we sometimes are or can be sly and mischievous – we might via what is privately or publicly written to or about them via a medium such as the internet – give them and others the impression that we do ‘respect’ and ‘trust’ them and do ‘value’ their writings/waffle; and an impression given often as a means of providing them the opportunity to reveal themselves or provide documented, real-world, evidence of their claims regarding sinister deeds or their claims regarding having done such O9A things as various Insight Roles, or mastered Esoteric Chant/The Star Game, or done the Internal Adept rite. Yet, unless and until they breach the unwritten rules of our ‘internet etiquette’ {2} or otherwise flout the Code of Kindred Honour, we do accord them the benefit of the doubt and thus publicly treat them as possibly, just possibly, ‘being of, or potentially being of, our kind’.

For, even if they are pretenders, they may serve a useful purpose; as in, for example, forming an unwitting part of the Labyrinthos Mythologicus and thus being a test of the perspicacity of neophytes and others.

R. Parker
2013 ev

Notes

{1} Regarding this esoteric philosophy, the following texts may be found useful: (1) Hermetic Origins of The Order of Nine Angles. e-text in pdf format, 2013. (2) The Sinisterly-Numinous O9A. e-text 2013  (3) Authority, Learning, and Culture, In The Sinister Tradition Of The Order of Nine Angles. e-text, 2013.

{2} See Appendix II, which gives an outline of such internet etiquette.


 

Appendix I

The Code Of Kindred Honour
Logos of The Order of Nine Angles

Introduction

The Code sets certain standards for our own personal behaviour and how we relate to our own kind and to others. Our Code, being based on honour, thus concerns personal knowing, and therefore demands that we judge others solely on the basis of a personal knowing of them – on their deeds, on their behaviour toward us and toward those to whom we have given a personal pledge of loyalty.

We know our own kind by their deeds and their way of life; that is through a personal knowing.

The O9A Code

Those who are not our kindred brothers or sisters are mundanes. Those who are our brothers and sisters live by – and are prepared to die by – our unique code of honour.

Our Kindred-Honour means we are fiercely loyal to only our own ONA kind. Our Kindred-Honour means we are wary of, and do not trust – and often despise – all those who are not like us, especially mundanes.

Our duty – as individuals who live by the Code of Kindred-Honour – is to be ready, willing, and able to defend ourselves, in any situation, and to be prepared to use lethal force to so defend ourselves.

Our duty – as individuals who live by the Code of Kindred-Honour – is to be loyal to, and to defend, our own kind: to do our duty, even unto death, to those of our brothers and sisters to whom we have sworn a personal oath of loyalty.

Our obligation – as individuals who live by the Code of Kindred-Honour – is to seek revenge, if necessary unto death, against anyone who acts dishonourably toward us, or who acts dishonourably toward those to whom we have sworn a personal oath of loyalty.

Our obligation – as individuals who live by the Code of Kindred-Honour – is to never willingly submit to any mundane; to die fighting rather than surrender to them; to die rather (if necessary by our own hand) than allow ourselves to be dishonourably humiliated by them.

Our obligation – as individuals who live by the Code of Kindred-Honour – is to never trust any oath or any pledge of loyalty given, or any promise made, by any mundane, and to be wary and suspicious of them at all times.

Our duty – as individuals who live by the Code of Kindred-Honour – is to settle our serious disputes, among ourselves, by either trial by combat, or by a duel involving deadly weapons; and to challenge to a duel anyone – mundane, or one of our own kind – who impugns our kindred honour or who makes mundane accusations against us.

Our duty – as individuals who live by the Code of Kindred-Honour – is to settle our non-serious disputes, among ourselves, by having a man or woman from among us (a brother or sister who is highly esteemed because of their honourable deeds), arbitrate and decide the matter for us, and to accept without question, and to abide by, their decision, because of the respect we have accorded them as arbitrator

Our duty – as kindred individuals who live by the Code of Kindred-Honour – is to always keep our word to our own kind, once we have given our word on our kindred honour, for to break one’s word among our own kind is a cowardly, a mundane, act.

Our duty – as individuals who live by the Code of Kindred-Honour – is to act with kindred honour in all our dealings with our own kindred kind.

Our obligation – as individuals who live by the Code of Kindred-Honour – is to marry only those from our own kind, who thus, like us, live by our Code and are prepared to die to save their Kindred-Honour and that of their brothers and sisters.

Our duty – as individuals who live by the Code of Kindred-Honour – means that an oath of kindred loyalty or allegiance, once sworn by a man or woman of kindred honour (“I swear on my Kindred-Honour that I shall…”) can only be ended either: (1) by the man or woman of kindred honour formally asking the person to whom the oath was sworn to release them from that oath, and that person agreeing so to release them; or (2) by the death of the person to whom the oath was sworn. Anything else is unworthy of us, and the act of a mundane.

°°°°°
Appendix II
O9A Internet Etiquette Guidelines

As someone, not involved with the O9A, perspicaciously mentioned a few years ago,

“[Consider the] Order of Nine Angles as a Von Neumann machine but one with an open source code which allows mutation when replicating. As such, the only necessity for such a self-replicating  device to work is putting it out there. After that it will do its work no matter if the creators are still involved or even if they remain alive. Once such a machine is set into motion, it remains active.”

Which is a good metaphor for how, exoterically, the O9A works, and has worked, both in the real world, and in cyberspace, with the virtual O9A Von Neumann machines that operate in cyberspace inspiring many, over the past decade, to build their own O9A machines in the real-world and, sometimes, develop newer models.

Yet even in cyberspace there are certain fundamentals that make such machines distinct: as being O9A; that is, as being based on ‘the O9A architecture or model’. One of these fundamentals is that there are and have been certain unwritten rules – an etiquette – concerning how O9A people interact, via mediums such as internet, with others of our kind or claiming to be our kind or who are seriously interested in our sinister tradition. A necessary etiquette given that many or even most of these interactions are between anonymous or anonymized individuals.

The rules have remained unwritten because (a) they are transmitted aurally, one O9A person to another in the real world, and/or (b) our kind, or those with the nature to become of us, can and should be able to intuit what they are or be able to deduce them from the code of kindred honor, and which basic code (the Law of The New Aeon, the Logos of the Order of Nine Angles) is what binds those ‘of the O9A’ together whichever of the three O9A ways/models they follow or even if they create their own personal way/model inspired by or formed from one or more of those ways. For, even over the internet, those with certain occult gifts/skills/abilities can often intuit a few useful things about some internet person by what, and how, and how much, that person writes, and by what they don’t write.

The problem regarding O9A identity (claimed or assumed) can be easily solved by determining whether the suspect in question is using, applying, or has broken, our etiquette. Which, of course, assumes that one knows this etiquette, or has sagacity enough and/or is possessed of certain occult gifts/skills/abilities sufficient to intuit what the rules of our etiquette are. Which in itself is a test of being or aspiring to be O9A.


O9A Authority


A pdf version of this text is available here – o9a-sinister-authority.pdf

Baphomet O9A

O9A


Authority, Learning, and Culture,
In The Sinister Tradition Of The Order of Nine Angles

Abstract

“I claim no authority, and my creations, profuse as they are, will in the end be accepted or rejected on the basis of whether they work. Satan forbid they should ever become ‘dogma’ or a matter of ‘faith’. I also expect to see them become transformed, by their own metamorphosis and that due to other individuals: changed, extended and probably ultimately transcended, may be even forgotten. They – like the individual I am at the moment – are only a stage, toward something else.”  Anton Long, 1990 ev

Authority In The Order of Nine Angles

In the 2011 text The Discovery and Knowing of Satan, Anton Long effectively summarized what the Order of Nine Angles (ONA/O9A) – that is, what he – had been consistently expressing for well over thirty years in respect of the individualism of the O9A. Thus he wrote that

“What matters is the individual developing, from their own years-long (mostly decades-long) practical experience, a personal weltanschauung: that is, discovering their own individual answers to certain questions concerning themselves, life, existence, the Occult, and the nature of Reality.” {1}

Over twenty years earlier, in a letter to Michael Aquino of the Temple of Set dated 20th October 1990 ev, he had written:

“We see our way as guiding a few individuals to self-awareness, to Adeptship and beyond, via various practical and magickal techniques. The emphasis is on guide, on self-development, on self-discovery. There is no religious attitude, no acceptance of someone else’s authority [...]

I claim no authority, and my creations, profuse as they are, will in the end be accepted or rejected on the basis of whether they work (Satan forbid they should ever become ‘dogma’ or a matter of ‘faith’). I also expect to see them become transformed, by their own metamorphosis and that due to other individuals: changed, extended and probably ultimately transcended, may be even forgotten. They – like the individual I am at the moment – are only a stage, toward something else.” {2}

In a previous letter, dated 7th September 1990 ev, he wrote:

“We feel there can be no religious dogma about Satanism or the LHP: no subserviance to someone else’s ideas or ways of living. Each individual develops their own unique perspective and insight as a consequence of striving to achieve Adeptship – a perspective and insight which derives mainly from practical experience, both magickal and personal.” {3}

Thus, and importantly:

“Our authority, such as it is, is that deriving from and manifest in the accumulated individual pathei-mathos – the experience and the learning – of our members.” {1}

Or, as Anton Long has expressed it many times, one of the most important Dark Arts of the O9A is pathei-mathos: the individual learning that results from challenging and difficult personal experiences {4}.

In the O9A therefore, individual pathei-mathos is ‘the ultimate authority’. Not individuals, not some title, self-given or otherwise. Not Mr Anton “I claim no authority” Long; not his writings; not his diverse exeatic life; not his ‘esoteric philosophy’ that, presenced by others, is the O9A. Not what some O9A Adept – someone who has successfully undertaken the Seven Fold Way up to and including the rite of internal adept – says or writes. Not what some O9A ‘outer-representative’ – self-described, or otherwise – has said or written {5}.

For as Anton Long wrote, way back in 1991, everything ONA “can and should be surpassed, refined, changed, when others discover, experience, and attain knowledge and experience for themselves.” {6}

To enable others to so discover, experience, and attain knowledge and experience for themselves, the O9A has always made all its works freely available, showing a particular – and an anarchic – disdain for the principles of ‘copyright’ and ‘intellectual property’.  For,

“Such publication lets others decide what is or is not worthwhile or valuable or interesting from an esoteric point of view – there is not, within the ONA, any control of esoteric information as a result of one or more individuals deciding what is ‘right’ or ‘true teachings’ – simply because individuality is the foundation of the ONA way [...] This is the fundamental point: the responsibility for development ultimately rests with individual desire, just as each individual must make their own assessment of what is valuable and what is ‘ethical/just’ from their own experience.” {2}

Learning And Culture

Given the foregoing, it should be obvious that the O9A does not – as a collective, as an ‘order’, or otherwise – claim any particular authority. It is only one esoteric philosophy among others; albeit a distinctive, a sinister, an amoral, an adversarial one; and one open to and founded on the principle of change, adaptation, and development, by others.

As mentioned in the text The Discovery and Knowing of Satan,

“Our authority, such as it is, is that deriving from and manifest in the accumulated individual pathei-mathos – the experience and the learning – of our members.”

For the O9A, as it now is and as it has been during the past four decades, is the accumulated occult pathei-mathos of Anton Long and of those whose ancient pagan, hermetic {7}, and satanic, traditions (Camlad, Noctulians, Temple of the Sun) he inherited and/or personally studied and learned from {8}. A pathei-mathos, a study, and a learning, melded by Long himself into what is now known, among the occult cognoscenti and by certain academics, as both the esoteric philosophy of Anton Long and as the sinister tradition.

But, and importantly, it is this esoteric philosophy, this tradition, that now and in the future will be added to, and should be added to, and developed, by the pathei-mathos of those individuals who have followed it or been inspired by or used the three ways of individual change and individual evolution that this particular philosophy/tradition re-presents: the initiatory Seven Fold Way, the individual exeatic adversarial praxis of Dreccs and Niners, and the tradition of the Rounwytha.

Thus,

“One of the main reasons for the existence of esoteric groups such as the Order of Nine Angles is to be a living hereditary repository of a certain type of knowledge – kunnleik – and to personally, directly, encourage some individuals to acquire the culture, the habit, of learning – practical, scholarly, esoteric – and thus enable them to move in the traditional esoteric manner toward the goal of discovering and thence acquiring wisdom; and which wisdom is a balanced personal judgement and a particular knowledge of a pagan, Occult, kind to do with livings beings, human nature, Nature and ‘the heavens’. This involves possessing/developing certain esoteric faculties/skills; acquiring an honest knowing of one’s self, one’s character; possessing an Aeonic understanding; and thus discovering Reality beyond, and sans, all causal abstractions.

Being a living hereditary repository of a certain type of knowledge, esoteric and otherwise – that is, being akin to an ancestral, communal, pathei-mathos – the O9A grows and slowly develops as more knowledge and understanding are obtained, as more individuals undergo pathei-mathos, and as newer Dark Arts are developed. But the Occult essence – the ethos, the internal alchemy of individual change during the life of the individual, the individual discovery of lapis philosophicus, the Adeptus way, the Aeonic perspective – remains.” {9}

As an accumulated and accumulating esoteric pathei-mathos, the Order of Nine Angles is a new and an esoteric culture and one which manifests, which aids, not only the esoteric, the interior, the alchemical, evolution of individuals but also, because of and via its Logos of Kindred-Honour {10}, aids and indeed presences certain ways of living.

These ways of living are those where the Logos of Kindred-Honour is the only law and where the authority of individual judgement, and the necessity of individuals learning via pathei-mathos both esoteric and exoteric, are the norm, the standard.

A Sinister Anarchic Vision

The Order of Nine Angles – with its ancestral, communal, slowly accumulating pathei-mathos; with its Logos of Kindred-Honour; with its emphasis on the authority, the primacy, of individual authority and individual judgement – is both profoundly sinister and profoundly anarchic.

Profoundly sinister in that its aim, through those following or inspired by its esoteric-philosophy/sinister-tradition, is to ‘presence the dark’ and change individuals in particular sinisterly-numinous ways {11}. Profoundly anarchic in (i) that its Logos of Kindred-Honour, and its emphasis on the authority of the individual and of the individual judgement that pathei-mathos provides, replace the laws and the authority of the State; and (ii) that it encourages a return to the more pagan way of tribal and/or kindred communities over and above the impersonal ways of living of the modern State; and (iii) that it encourages individuals, via their own pathei-mathos, to develop, extend, refine, adapt, change, transform, and eventually, transcend, everything ONA, that is, what Anton Long himself has expounded and learned; and (iv) that it champions the open and free publication and distribution of esoteric information, of knowledge, and of the pathei-mathos of individuals; and (v) that it champions a re-discovery and re-presencing of the balancing, and pagan, muliebral qualities and abilities that the patriarchal, masculous, ethos of the present and the past have suppressed {12}.

This profoundly sinister and profoundly anarchic vision of Anton Long has been consistently at the heart of the ONA since its inception, manifest in some of the early public effusions of Anton Long in terms of anarchy, and the importance of personal honour, empathy, and pathei mathos (learning from practical experience).

Thus, in respect of anarchy, in a latter to Aquino dated 7th September 1990 ev, Anton Long directly and openly stated that “we [the Order of Nine Angles] uphold anarchism.” Thus, in respect of personal honour, in that same letter he stated that an “essential personal quality is honour born from the quest for self-excellence and self-understanding.” Thus, in respect of the muliebral ability of empathy, he wrote, in a 1970s text concerning the Nine Angles Rite (a text published in Sennitt’s Nox zine in the 1980s) that “such [esoteric] empathy is the only aim of the grade ritual of internal adept and, indeed, of initiation itself.”

Thus the emphasis, from the 1980s Black Book of Satan, through to Naos, and evident in most of the Satanic Letters, on self-development, self-discovery, on learning from practical experience and from one’s mistakes, on “each individual develop[ing] their own unique perspective and insight,” and on expecting his own works and effusions “to become transformed, by their own metamorphosis and that due to other individuals: changed, extended and probably ultimately transcended, may be even forgotten.”

Thus the Order of Nine Angles represents a grand (an aeonic), esoteric, and original, sinister vision with a decades-long inner consistency. A vision, a culture – with its esoteric individualism and its freedom from dogma and sycophancy – that is especially relevant today and which, over the past few years, has become increasingly influential, albeit that many of those so influenced are either unaware of who and what they have been influenced by, or are unwilling to credit Anton Long/O9A.

R. Parker
2013 ev

Notes

{1} Anton Long. The Discovery and Knowing of Satan. e-text, 2011

{2} The Satanic Letters of Stephen Brown. Volume 1. Thormynd Press, 1992

{3} This particular quotation from one of The Satanic Letters is interesting for another reason: the sly, mischievous, O9A (that is, Anton Long) early tactic of occasionally mis-spelling certain words (in this instance subservience) in order to try and (a) provoke the reader(s) into either making and propagating certain assumptions regarding the author and/or the O9A, or (b) provoke an instinctive immediate and judgemental reaction. This tactic is hinted at in one of The Satanic Letters, and – decades on – explicitly explained, as for example in the 2009 text Defending The ONA:

“In the days of typewritten letters, sometimes letters might be sent out with a word spelt in an unusual way, or containing deliberate spelling mistakes. Sometimes, the grammar was also unusual. Those who could not see beyond the outer form (the words; the syntax, and so on) to the essence (always contained quite clearly in such letters) so obviously failed, restricted as their apprehension was by the norms of their own times, by their own preconceptions, by society, or whatever.”

To his credit, Aquino either saw through the ruse, or dismissed the mis-spelling as a typo.

{4} See, for example, Anton Long, Pathei-Mathos and The Initiatory Occult Quest. e-text, 2011. This text is included in the pdf compilation Empathy, Pathei-Mathos, and The Aeonic Perspective.

{5} In regard to the ‘outer representative’, as of the beginning of phase three (c. 2011-2012) of the century long O9A sinister strategy to disrupt the existing order, recruit a small number of suitable people (for the inner ONA), and aid the emergence of a new aeon based on the law of kindred honour, this particular causal form no longer serves a purpose. Which purpose was for a particular individual to maintain a temporary ‘external, causal, O9A presence’ via the dissemination of O9A MSS and the propagation of ONA theory and praxis. In effect, to aid the embedding of the ONA mythos in the collective psyche of the peoples of the West. Since this has most certainly been achieved – as witness, for instance, (i) the appearance of the Order of Nine Angles as the evil protagonists in several best-selling novels by mainstream writers such as Stephen Leather and Conrad Jones, and (ii) the mention of the O9A in mainstream books dealing with satanism and the occult – then that particular causal form is no longer required. Indeed, to continue it would be detrimental to the ‘open source’ and the collective way that the ONA mythos and ONA theory and praxis now needs to be (to paraphrase what AL wrote in his letter to Aquino dated  20th October 1990 ev) disseminated, developed, adapted, changed, extended, and transformed.

The three phases of the current decade, and past decades, are mentioned in texts such as the 119yf one Toward The Dark Formless Acausal. They are described in detail in the 122yf, and omega9alpha, document Geneseos Caput Tertium from which this is a quotation:

“The first and second phases were marked by the exoteric emphasis being on our form of Satanism, with the esoteric emphasis hidden and revealed only on a personal basis. The dating used in these phases was generally one of the following: ev, en, yf, eh. These related directly to our heretical tradition – as in yf and thus the causal form of NS – and to our traditional Satanism, as in ev, en, eh. The archetypal form here is Satan, propagated as both an adversarial individual praxis and as an acausal living entity.

The third phase is marked by the exoteric emphasis being on the development and propagation of sinister forms, such as clans, tribes, dreccs and niners, with the esoteric emphasis openly propagated, expressed as this esoteric aspect is, for example, in the Rounwytha tradition and by the sorcery that is the melding of sinister-numinous within and external to the individual. The dating used in the third phase is Year of Fayen (sometimes abbreviated to yfayen) and this relates to the shift away from overt Satanism toward the archetypal form Baphomet, both as a Dark Goddess, and as the sinister-numinous, which can manifest: (1) in men via the development of skills/faculties such as esoteric-empathy, and (2) in women by the cultivation of the sinister feminine.”

{6} Satanic Letters of Stephen Brown, Letter to Miss Stockton, dated 19th June, 1991 ev

{7} See the 2013 pdf compilation Hermetic Origins of The Order of Nine Angles.

{8} A lot of the ancestral pathei-mathos Anton Long inherited he expressed in the five fictional stories that form the Deofel Quintet.

For instance, both The Giving and Breaking The Silence Down express something of the ancient Rounwytha tradition. The Falcifer story expresses elements of the Temple of the Sun tradition; while The Greyling Owl relates some aspects of the Fenland/Cantabrigian Noctulian tradition. In the novel The Temple of Satan all three traditions make an appearance.

{9} R. Parker. The Adversarial Praxis and Logos of The Order of Nine Angles. e-text, 2013

{10} Anton Long. Knowledge, the Internet, and the O9A. e-text, 122 yfayen

{1I} Regarding the sinisterly-numinous, see R. Parker. The Sinisterly-Numinous O9A. e-text, 2013.

{12} The muliebral qualities are manifest not only in the mythos of the female Baphomet, in the Rounwytha tradition and in the many Sapphic ONA nexions, but also in the esoteric empathy that Insight Roles, the Rite of Internal Adept, and the years-long ‘numinous’ preparations for the Rite of The Abyss, cultivate and develop. They are also manifest in the Logos of Kindred-Honour, which applies equally to all who are O9A irrespective of gender and personal sexual preference.

Regarding the preparations for the Abyss, see Enantiodromia – The Sinister Abyssal Nexion. Regarding empathy, see, for example, the pdf compilation Empathy, Pathei-Mathos, and The Aeonic Perspective.


O9A Outer Representatives

Order of Nine Angles

O9A

Regarding O9A Outer Representatives

Firstly, the Order of Nine Angles does not, never has, and never will issue any type of ‘press release’ or make any public announcements using whatever medium of communication. Thus any ‘public statement’ claiming to be made or on behalf of the Order of Nine Angles/O9A/ONA/Inner ONA is bogus.

Secondly, those interested in the subject of O9A ‘outer representatives’ might find the O9A text Authority, Learning, and Culture, In The Sinister Tradition Of The Order of Nine Angles (pdf) – published in 2013 ev – of interest. Here is a quote from it:

“In regard to the ‘outer representative’, as of the beginning of phase three (c. 2011-2012) of the century long O9A sinister strategy to disrupt the existing order, recruit a small number of suitable people (for the inner ONA), and aid the emergence of a new aeon based on the law of kindred honour, this particular causal form no longer serves a purpose. Which purpose was for a particular individual to maintain a temporary ‘external, causal, O9A presence’ via the dissemination of O9A MSS and the propagation of ONA theory and praxis. In effect, to aid the embedding of the ONA mythos in the collective psyche of the peoples of the West. Since this has most certainly been achieved – as witness, for instance, (i) the appearance of the Order of Nine Angles as the evil protagonists in several best-selling novels by mainstream writers such as Stephen Leather and Conrad Jones, and (ii) the mention of the O9A in mainstream books dealing with satanism and the occult – then that particular causal form is no longer required. Indeed, to continue it would be detrimental to the ‘open source’ and the collective way that the ONA mythos and ONA theory and praxis now needs to be (to paraphrase what AL wrote in his letter to Aquino dated  20th October 1990 ev) disseminated, developed, adapted, changed, extended, and transformed.”

Thirdly, as mentioned elsewhere:

i. Everything ONA “can and should be surpassed, refined, changed, when others discover, experience, and attain knowledge and experience for themselves.” Satanic Letters of Stephen Brown, Letter to Miss Stockton, dated 19th June, 1991 ev

ii. “The O9A way, as it now exists, is not sacrosanct or dogmatic and (a) should be added to, evolved, and refined, as a result of the esoteric pathei-mathos of those who have lived it, and (b) can and should be adapted and developed and changed, in whole or in part, by others who are or who have been inspired by or influenced by it.” Roots and Organization of the Order of Nine Angles. 2013

iii. The Order of Nine Angles is, and always has been, anarchic, where a useful, working, definition of anarchy is “that way of living which regards the authority of The State as unnecessary and possibly harmful, and which instead prefers the free and individual choice of mutual and non-hierarchical co-operation”. This anarchism is evident, for example, in the non-hierarchical, communal, nature and structure, of the O9A; in the disdain for the the principles of ‘copyright’ and ‘intellectual property’; in the aforementioned insistence on change and development; in the principle of the ‘authority of individual judgement’; and in the Code of Kindred Honour which places the law of kindred honour over and above the laws of The State.

Fourthly, it is also perhaps worth mentioning that:

“It is incumbent upon the neophyte to judge for themselves the value and veracity of such information about the O9A as they may find via the medium of the internet [...] One of the basic principles of the O9A, enshrined in the Code of Kindred Honour, is that of judging people for ourselves, individually, based on and only on a personal knowing. Thus, we who are O9A neither trust nor respect anyone unless we know them personally, in the real-world, and they have shown us, by their behaviour and by their deeds over a period of time, that they merit our trust and our respect. This means that we most certainly do not trust nor respect some anonymous or anonymized person who writes about themselves and/or about the O9A via the medium of the internet. Thus we suspect them, and everything they write, be it via e-mail, or on some weblog or on some forum or on some website.” Advice For Neophytes Regarding The Order of Nine Angles (pdf)

For those who do indeed possess certain occult skills/abilities will be able to intuit – or otherwise ascertain – the ‘truth’ (the esoteric reality) irrespective of whatever words are written or spoken; irrespective of whomsoever writes or speaks such words; irrespective of whether the person or the persons so writing or so speaking is anonymous, anonymized, or does so write using their real name(s), and irrespective of whether the person or the persons has or have some academic credentials or some sort of reputation verified by mainstream sources in the real world. Thus, if someone or some many are ‘taken in’ by deceptive words (written or spoken by whomsoever) then it is their mundanity that is revealed, at least to sagacious others.

°°°

Understanding Satanism

This text is available in pdf format here – o9a-understanding-satanism.pdf

O9A

O9A

Toward Understanding Satanism

Editorial Note: As Anton Long mentioned in his ONA Style, O9A Chic: “That we in the text Toward Understanding Satanism use the standard definitions of Satanism and the Satanic, as given in the complete Oxford English Dictionary, to differentiate ourselves from others who claim to represent Satanism – and who claim to be Satanic – is deliberate, although it is only to be expected that (a) only a few will understand why, and (c) many or most will regard it as confirming what they in their delusion believe in, and accept about both themselves and us.”

Understanding and Defining Satanism

To begin to understand and appreciate and thus acquire some knowledge of some subject it is obviously necessary to know what that subject is about, what it deals with, and what its character – its essential nature – is, and this knowing begins, should begin, by defining it.

A definition should have clarity and precision. For a definition is: (1) Stating exactly what a thing is, or what a word means; (2) A precise statement of the essential nature of a thing; (3) A declaration or formal explanation of the signification of a word or phrase; (4) Precision, exactitude; (5) The setting of bounds or limits of something.

Let us therefore, as is only logical and scholarly, begin with the definition of the term Satanism given in the complete Oxford English Dictionary (20 vols, 2nd edition, Oxford, 1989), a work regarded as an authoritative source, and as the definitive record of the English language. The two main definitions of Satanism are:

1. A satanic or diabolical disposition, doctrine, spirit, or contrivance.

2. The worship of Satan, alleged to have been practised in France in the latter part of the 19th century; the principles and rites of the Satanists.

These lead us on to the definitions of words such as satanic, diabolical, and Satan, and thence to words such as Devil, fiendish, evil, and wicked.

Satanic: (1) Of or pertaining to Satan. (2) Characteristic of or befitting Satan; extremely wicked, diabolical, devilish, infernal. (3) Satanic school n. Southey’s designation for Byron, Shelley, and their imitators; subsequently often applied to other writers similarly accused of defiant impiety and delight in the portraiture of lawless passion.

Diabolical: (1) Of or pertaining to the devil; actuated by or proceeding from the devil; of the nature of the devil. (2) Characteristic of or befitting the devil; devilish, fiendish, atrociously wicked or malevolent.

Satan: (1) The proper name of the supreme evil spirit, the Devil. (2) In the etymological sense of ‘adversary’, with allusion to Matt. xvi. 23, Mark viii. 33.

Devil: (1) In Jewish and Christian theology, the proper appellation of the supreme spirit of evil, the tempter and spiritual enemy of mankind, the foe of God and holiness, otherwise called Satan. (2) (transf.) A human being of diabolical character or qualities; a malignantly wicked or cruel man; a ‘fiend in human form’.

Fiendish: Resembling, or characteristic of, a fiend; superhumanly cruel and malignant. Also as adv., excessively, horribly.

Wicked:

(1) Bad in moral character, disposition, or conduct; inclined or addicted to wilful wrong-doing; practising or disposed to practise evil; morally depraved. (A term of wide application, but always of strong reprobation, implying a high degree of evil quality.)

(2) Designating a stock evil character in a fairy-tale, as Wicked Fairy, Wicked Stepmother, etc.

(3) Bad, in various senses (not always clearly distinguishable). Frequent in Middle English use; later chiefly dial., or in colloq. use as a conscious metaphor (now often jocular), and implying ‘very or excessively bad’, ‘horrid’, ‘beastly’.

(4) Actually or potentially harmful, destructive, disastrous, or pernicious; baleful.

(5) In weakened or lighter sense, usually more or less jocular: Malicious; mischievous, sly.

Evil: (1) To harm or injure; to ill-treat. (2) Bad, wicked. (3) Doing or tending to do harm; hurtful, mischievous, misleading. (4) Offensive, disagreeable; troublesome. (5) Hard, difficult, deadly.

These definitions describe in a precise way the character – the essential nature – of Satanism, and set the bounds, the limits of what is Satanic. They also reveal four interesting things. First, the early use of the term Satanic to pejoratively and peripherally describe the life-style of some people as ‘defiantly impious’ and as having a ‘lawless passion’ (that is, and for example, an indulgence in carnality and such things as may excite and intoxicate the senses without due regard to modesty, temperance, and social approbation). Second, the sense of Satan as adversary [1]. Third, how – in the English language – terms such as wicked have more than one sense, depending on context and tone, so that that word wicked can denote someone who is evil or who inclines toward ‘evil’ or someone who is just being horrid or someone who is mischievous and sly. Fourth, how the essence of Satanism, its character and its boundaries, are defined by terms such as wicked, mischievous, sly, harmful, destructive, disastrous, pernicious, baleful, destructive.

Thus it could be argued (with the proviso given below) that the two standard definitions of Satanism given above – and taken in context with how the words used in the definitions are subsequently defined – in some way encompass, and so may describe, much modern (post-Byronic) Satanism and many (perhaps most) individuals who publicly profess or have professed (in the last sixty years or so) to being Satanists. For example, (i) the overt showman-like ‘impiety’ and the ‘deification of the self and indulgence in the pleasures of the flesh’ of LaVey and his Church of Satan; (ii) the Left Hand Path initiatory approach of the Temple of Set (according to how they define the LHP) [2]; (iii) the eclectic individualism, atheism, ‘social Darwinism’, and ‘rational egoism’ [3], of many self-professed American Satanists; and (iv) the overtly religious approach of those describing themselves as ‘theistic Satanist’ for whom Satan is or may be a real deity.

For, (i) in respect of LaVey and his Church of Satan, there certainly is a carnal indulgence, not to mention a somewhat ‘stock portrayal’ of a character generally regarded as ‘evil’ – the costumes; the shaved head; the goatee beard; even (sometimes) the horns; (ii) in respect of the Temple of Set (ToS), there is the assertion of “the actual existence of Satan, as Set”; [4]; (iii) in respect of most modern self-professed Satanists there is the carnal indulgence, and delight in one’s “lawless” (that is, self-indulgent) passions; (iv) in respect of theistic Satanists, there is of course a belief in Satan (whosoever described and of whatever lineage) and an acceptance of or a belief in the supra-personal (supernatural) power of that deity.

Notice, however, that what is lacking in all of these modern groups and individuals are the following standard attributes of Satanism, of the diabolical, and of the Satanic:

(a) practising or disposed to practise evil;

(b) actually or potentially harmful, destructive, disastrous, or pernicious; baleful;

(c) malicious; mischievous, sly;

(d) bad in moral character, disposition

(e) hard, difficult, misleading, deadly, amoral.

Thus such modern groups and individuals are – despite their efforts to promote themselves as Satanists – at best only peripheral, or Byronesque, Satanists, since they do not champion, and certainly do not practice, what is socially and individually harmful, destructive, disastrous, pernicious, baleful, deadly, malicious, malevolent, sly, and offensive.

In comparison to all other modern self-professed Satanist groups, and in contrast to those individuals who publicly profess or have professed (in the last sixty years or so) to being Satanists, the Order of Nine Angles is, and always have been, different and, from the viewpoint of these other Satanists, a Satanic heresy.

A Satanic Heresy

The Satanic Heresy of the Order of Nine Angles (O9A/ONA) is essentially threefold, for the ONA, contrary to how others understand and manifest it, understands Satanism and manifests Satanism (in an esoteric and an exoteric way) as:

1) An amoral, dangerous, practical, exeatic, devilish, way of life.

2) A presencing of ‘dark forces’/acausal energies – a form/mythos – only relevant to the current Aeon.

3) An unrestricted, amoral, diabolical, effective and affective [5], transformation/development of individual human beings by esoteric and exoteric means.

Heresy (1) implies a particular ethos – a way of living – devoid of dogma, devoid of ideas, devoid of debate, and devoid of intellectual pretension. This is the type of satanism – note the lower case s – that can be readily and easily understood by ‘the hoodie on the Clapham omnibus’. It is the type of Satanism evident in our text A Guide to Satanism for Beginners (The Simple ONA Way) and, more realistically and perhaps more importantly, in the text The Drecc [6], which is a guide to devilish living in modern society, with the terms drecc and dreccian being easily replaceable by different terms should others, or the hoodie on the Clapham omnibus, want to replace them with something more to their liking.

Such a way of living (and its propagation) is heretical, sly, and devilish because it is so simple and because there is (i) a rejection of (a living outside of) the law and the ‘justice’ of society and governments; (ii) a fierce, clannish, loyalty; and (iii) the understanding that the property, goods, and wealth, of mundanes – non-gang/non-clan members, those not part of our gang/clan or those are not covered by a truce – are a resource we can lawfully use.

Understood esoterically, and Aeonically, this type of satanism is a Dark Art, a work of Black Magick, an act of diabolical Aeonic sorcery.

Heresy (2) implies the ONA concept of Aeons, of Aeonic sorcery, of the Aeonic perspective, and of we human beings (and the ONA itself) as a nexion between the causal, phenomenal/material, universe and the acausal, the ‘living’ – and the sinisterly-numinous (or supernatural) – universe.

“One of the things that sets the ONA apart from other existing Left Hand Path groups relates to their idea of Aeons which naturally leads to long-term goals (meaning about 3-500 years), that go beyond the acts and lifespan of a single individual.” [7]

It also implies a particular and rational understanding of ‘the dark forces’/Satan: that is, of how acausal energy is or can be presenced to cause changes and of how Aeonic forces are beyond our ideated opposites and thus beyond the morality developed or posited by others and accepted by the majority and often enshrined in religious or political or social dogma.

Exoterically, and importantly, this particular heresy is expressed in (i) our defiant attitude regarding and our affirmation of culling, (ii) in the ONA using, in having used, or being prepared to use, ‘extreme political or religious forms’ (such as National Socialism or radical Islam), and (iii) in our heretical, amoral, wicked, attitude to what is described as ‘terrorism’, an attitude expressed by now well-known quotes such as:

“We of the Order of Nine Angles do not, never have, and never will condemn acts of so-called terrorism (individual or undertaken by some State), nor do we condemn and avoid what mundanes regard as evil or as criminal deeds. For us, all such things are or could be just causal forms or causal means, and thus are regarded by us as falling into three categories, which categories are not necessarily mutually exclusive: (1) things which might or which can be the genesis of our individual pathei-mathos and which thus are the genesis of our own sinister weltanschauung; (2) things which aid our sinister dialectic or which are or might be a Presencing of The Dark; or (3) things that can or could be a test, a challenge, a sinister experience, too far for someone who aspires to be one of our sinister kind, someone who thus fails the test, balks at the challenge, or is destroyed or overcome by the experience.

For our criteria are not those of morality; are not bounded by some abstract good and evil; are not those defined by the laws manufactured by mundanes. Our criteria is the amorality of personal judgement and personal responsibility, whereby we as individuals decide what may be right or wrong for us based on our own pathei-mathos, and act and take responsibility for our acts, knowing such acts for the exeatic living they are or might be, and knowing ourselves as nexions possessed of the ability, the potential, to consciously – via pathei-mathos and practical sinister experience – change ourselves into a new, a more evolved, species of life. Herein is the essence of Satanism, for us.” A Satanism Too Far

“It is of fundamental importance – to evolution both individual and otherwise – that what is Dark, Sinister or Satanic is made real in a practical way, over and over again. That is, that what is dangerous, awesome, numinous, tragic, deadly, terrible, terrifying and beyond the power of ordinary mortals, laws or governments to control is made manifest. In effect, non-Initiates (and even Initiates) need constantly reminding that such things still exist; they need constantly to be brought ‘face-to-face’, and touched, with what is, or appears to be, inexplicable, uncontrollable, powerful and ‘evil’. They need reminding of their own mortality – of the unforeseen, inexplicable ‘powers of Fate’, of the powerful force of ‘Nature’.

If this means killing, wars, suffering, sacrifice, terror, disease, tragedy and disruption, then such things must be – for it is one of the duties of a Satanic Initiate to so Presence The Dark, and prepare the way for, or initiate, the change and evolution which always result from such things. Such things as these must be, and always will be, because the majority of people are or will remain, inert and sub-human unless changed. The majority is – and always will be until it evolves to become something else – raw material to be used, moulded, cut-away and shaped to create what must be. There is no such thing as an innocent person because everyone who exists is part of the whole, the change, the evolution, the presencing of life itself, which is beyond them, and their life only has meaning through the change, development and evolution of life. Their importance is what they can become, or what can be achieved through their death. their tragedy, their living – their importance does not lie in their individual happiness or their individual desires or whatever.” To Presence The Dark

This – and support for and the practice of political and religious extremisms – most certainly is “actually or potentially harmful, destructive, disastrous, or pernicious; baleful,” not to mention also “practising or disposed to practise evil,” and offensive, disagreeable, malevolent, troublesome.

Heresy (3) implies adversarial, amoral, practical, unconventional, individual praxis and The Seven Fold Way of esoteric training and development.

Importantly, this praxis and this Way mean several things:

(i) No restrictions are placed on the individual, so that they are free (and often encouraged) to transgress norms, to be exeatic in a social, personal, and legal, way. For example, to undertake a culling or two; and, should they so desire, to use violence, to go to extremes, to learn certain anti-social, baleful, skills such as those of a fraudster or a robber or dealing in drugs. Of course, this is wicked of us, a diabolical thing to do, which is exactly the heretical point [8] and most certainly is an example of being conventionally “bad in moral character, disposition.”

(ii) Hard and difficult physical ordeals and challenges, of a severity to test the character of the person and produce endurance and character. For example the basic, the minimum, standards (for men) are: (a) walking thirty-two miles, in hilly terrain, in under seven hours while carrying a pack weighing at least 30 lbs; (b) running twenty-six miles in four hours; (c) cycling two hundred or more miles in twelve hours. For women, the minimum acceptable standards are: (a) walking twenty-seven miles in under seven hours while carrying a pack weighing at least 15 lbs. (b) running twenty-six miles in four and a half hours; (c) cycling one hundred and seventy miles in twelve hours.

[Those who have already achieved such goals in such activities are expected to set themselves and achieve more demanding goals.]

(iii) Hard and difficult esoteric ordeals and challenges, of a severity to test the character and commitment of the person, and produce and/or develop certain necessary esoteric skills. For example, the necessity of undertaking an Insight Rôle or two; and the Rite of Internal Adept involving living alone, in an isolated, wild, area for a minimum of three months.

(iv) Practical tests and the japing of individuals who are curious about us, or who seek us out, and a Labyrinthos Mythologicus to intrigue, select, test, confuse, annoy, mislead, or dissuade, others. Apart from being diabolical fun, such tests and japes or can be mischievous, sly, and us ‘playing the trickster’ in real life, which is exactly the satanic point.

(v) Actually or potentially harmful, destructive, or disastrous, engagement with real-life by overtly championing real (and often illegal and certainly offensive) heresies [such as gang culture, National Socialism, radical Islam, holocaust denial, 'terrorism', culling] and engaging in practical adversarial activities and ‘sinister-cloaking’.

These three things, and their implications – only some of which are outlined above [9] – are, with perhaps one or two recent exceptions, absent from the literature about Satanism, and are certainly not accepted as Satanism by the vast majority of those who today profess to understand and to practice Satanism, which perhaps indicates something in respect of the understanding of Satanism and the practice of Satanism of such modern Satanists.

Appreciating Satanism

Given the foregoing concise and precise explanation of the Satanic heresy of the Order of Nine Angles, it should thus be possible to (a) appreciate how the ONA define, practice, and understand Satanism, and (b) whether or not the ONA fits the two standard definitions of Satanism given above, and (c) whether or not, if it does not so fit, the ONA redefines Satanism.

As for how the ONA practice and understand Satanism – and in respect of the first of the two aforementioned standard definitions of Satanism – the ONA is certainly “a satanic or diabolical disposition, doctrine, spirit, or contrivance,” and certainly champions and practices what is diabolical and wicked: what is baleful, what is “bad in moral character, disposition,” and what is “actually or potentially harmful, destructive, disastrous, or pernicious; baleful.” The ONA is certainly “malicious, mischievous, and sly.” The ONA is also certainly “practising or disposed to practise evil” – doing what harms, what injures, what is wicked, what is hurtful, mischievous, misleading, and what is certainly offensive, disagreeable; troublesome, and also hard and difficult.

In respect of the second of the two standard definitions of Satanism, the ONA suggests [10] that Satan is not only (i) an adversarial archetype [2], and (ii) an Aeonic mythos/archetype capable of affective, Aeonic, change, but also (iii) suggests that there may be “…a supra-personal being [an acausal entity, one of The Dark Gods] called or termed Satan,” with,

“this entity having or being capable of having some control over, or some influence upon, human beings, individually or otherwise, with such control often or mostly or entirely being beyond the power of individuals to control by whatever means. Importantly, this definition of Satanism places the entity called Satan into a certain, a specific, relation with human beings – that of powerful entity whom human beings cannot really control, whatever means or artifice they may use or devise to attempt such control. This is itself is in contrast to the Nazarene-centric view of Satan.” [11]

There are, however, two important and necessary clarifications: (1) that, according to the ONA, the myths and legends about Satan – and even the name itself – pre-date the Septuagint and are pre-Hebrew in origin [2]; and (2) there is no ‘worship’ of Satan, no religious submission, but rather an appreciation of Satan (and many other Dark Gods) as akin to friends, companions, and/or long-lost relatives who have dwelt in some far-off land.

Thus, the ONA not only fits both standard definitions of Satanism but is the only avowedly Satanic association which is:

(a) practising or disposed to practise evil;

(b) actually or potentially harmful, destructive, disastrous, pernicious; baleful;

(c) malicious; mischievous, sly;

(d) bad in moral character, disposition;

(e) hard, difficult, misleading, deadly, amoral;

(f) malevolent, offensive.

Hence it is only logical – and precise – to assert the following:

(1) That the ONA, of all the types modern Satanism, is the most Satanic, and that other self-described Satanists and satanic groups fall well-short of the definition.

Of course, knowing or sensing this, many of these latter-day Satanists have attempted or are attempting to redefine Satanism (often by engaging in pretentious pseudo-intellectual waffle about Reality, religions, science, mythology, and other esoteric traditions), and redefine it as either some sort of tame, non-harmful, law-abiding, philosophy (which ‘sanctifies life’ and leads to self-discovery), or as an excuse for – or a glamorous label to describe – their wilful hedonism and arrogant egoism, an arrogant egoism untouched of course by pathei-mathos. This process of attempting to redefine Satanism and make this new ‘Satanism’ safe and devoid of the personal practice and the personal experience of evil – of what is baleful and socially destructive and malevolent – is risible, and has been somewhat aided by the modern literature, academic and otherwise, regarding ‘esotericism’ and Satanism, focussed as this is and has been on these latter-days types as if they are the beginning and the middle and the end of ‘modern Satanism’.

(2) That the ONA has (i) as stated since its inception restored to Satanism the darkness, the amorality, the malevolence, the causing of conflict and harm, the culling, the evil, that rightly belong to it; (ii) has steadfastly propagated and described the character – its essential satanic, baleful, diabolic, nature – of Satanism; and (iii) also significantly extended and developed Satanism in a manner consistent with that essential nature, a development manifest, for example, in the sly but simple diabolism of ‘the Drecc’ and the lone adversarial practitioner; in the practical and effective Seven Fold Way; and in practical Dark Arts such as esoteric pathei-mathos which requires an exeatic engagement with life, and thus which breeds character and a wordless appreciation and understanding of the Aeonic perspective and of the sinisterly-numinous beyond all abstractions including those of good and evil, light and dark.

As someone once wrote,

” I, and others like me, are the darkness which is necessary and without which evolution and knowledge are impossible. I am also my own opposite, and yet beyond both. This is not a riddle, but a statement of Mastery, and one which, alas, so few have the ability to understand.” 1992 ev

” To aspire to – to gain – Mastery of The Dark Arts is to experience, and to learn the lessons of self-honesty and self-control; to strive, to dream, to quest, to exceed expectations. To move easily, gracefully, from the Light to the Dark, from Dark to Light, until one exists between yet beyond both, treating them (and yourself) for the imposters they (and you) are.” 2008 ev

Anton Long
122 yfayen

Notes

[1] For more detail see my brief text The Geryne of Satan (pdf).

[2] As the ToS [Temple of Set] have stated: “Followers of the Left-Hand Path practice what, in a specific and technical sense, we term Black Magic. Black Magic focuses on self-determined goals. Its formula is my will be done, as opposed to the White Magic of the Right-Hand Path, whose formula is thy will be done.”

The ToS replace the figure/archetype/Being of the Hebrew, Old Testament, Satan with the figure/archetype/Being of Set which/who is understood as a means to/the giver of Xepher, which, according to the ToS, is the act or process of an individual ‘coming into being’, that is, the development and enhancement of the individual self.

In contrast to the ToS the ONA consider that: “In the genuine LHP there is nothing that is not permitted – nothing that is forbidden or restricted. That is, the LHP means the individual takes sole responsibility for their actions and their quest.” The LHP – An Analysis. 1991ev

Thus, the essential attribute of the LHP is that it is a-moral, and un-dogmatic, placing no restrictions, moral, legal or otherwise, on the individual, and – importantly – allowing and encouraging the individual to learn by their own practical experience, and by their mistakes.

[3] That is, the social and philosophical doctrines such as those propounded by the likes of Ayn Rand, and the type of esotericism propounded by advocates of ‘chaos magick’ and others who assert such things as ‘reality is what I make it or what others have made it, or perceived it to be’, so that Reality is a matter is perspective and thus demons/gods/religions/techniques/beliefs can be usefully used without believing in them’.

[4] According to Aquino: “Anton LaVey and the Church of Satan were never able to resolve the dilemma of Satan’s actual existence: Was he real or just symbolic? If he were real, it would seem to open the door to the entire Christian concept of the universe. If on the other hand he were merely symbolic, then he didn’t really exist as a self-conscious, willful force which could actualize Satanists’ ritual-magical desires or which could even care about the existence of the Church of Satan. In that case magic would be reduced to mere stage-trickery, and the Church itself would be nothing more than a club for spooky psychodrama. The Temple of Set resolved this dilemma in 1975 CE by asserting the actual existence of Satan as Set…” The Crystal Tablet of Set

[5] A distinction we have made is between affective and effective change/transformation. Affective change is generally esoteric/alchemical change, and involves acausal (a-temporal) energies. Effective change is generally exoteric change and involves causal energies, that is a direct, linear, cause-and-effect.

Affective change is the change that involves ψυχή and thus describes the emanations of ψυχή and how what we perceive as ‘life’ and ‘living beings’ change. Effective change is the physical and chemical changes described by, for example, the sciences of Physics and Chemistry.

One type of affective (acausal) change is the Aeonic change that can result from Aeonic sorcery and the use of the Dark Arts. Another type is the transformation in the individual that can result from the alchemical (the symbiotic) process known as The Seven Fold Way. One manifestation of affective change is/are ‘archetypes’ and how they arise, develop, and decline over long periods of causal Time (beyond the life-span of individuals).

[6] This diabolical and sly guide is usefully given in full in the Appendix.

[7] Jacob C. Senholt. Secret Identities in The Sinister Tradition: Political Esotericism and the Convergence of Radical Islam, Satanism and National Socialism in the Order of Nine Angles.

[Editorial note: A Revised version of this Senholt work has been published in the collection The Devil's Party. Satanism in Modernity, edited by Per Faxneld and Jesper Petersen. Oxford University Press (USA), 2012.]

[8] Several older, exoteric, polemical, ONA MSS outline this wickedness, this diabolism. For example the texts (i) Satanism, Sacrifice, and Crime – The Satanic Truth, and (ii) The Practice of Evil, In Context, both originally circulated in 1986 ev, and later included in compilations such as Hysteron Proteron (1992 ev). Most of these early diabolical MSS were (given their irresponsible content) only privately circulated, but a few of them appeared in internal ONA journals such as Exeat and Azoth.

[9] For example, three implications unmentioned here in respect of point 2 – i.e. in respect of ‘dark forces’/acausal energies, and mythos – concern: (1) the Dark Gods mythos (qv. Pseudo-Mythology and Mythos: Lovecraft, The Dark Gods, and Fallacies About The ONA); (2) mythos in general; and (3) the positing of a possible after-life for certain individuals in the acausal, as for example mentioned in the text A Note Concerning After-Life in the Esoteric Philosophy of The Order of Nine Angles.

As mentioned in the text Pseudo-Mythology and Mythos: Lovecraft, The Dark Gods, and Fallacies About The ONA:

“For the ONA, the mythos of The Dark Gods – and the mythos of the ONA in general, of which the DG mythos is a part – is a means of sinister change, an Aeonic Occult working, a living Black Mass. For it is a manifestation of the sinisterly-numinous acausal energies that the Order of Nine Angles, and thus Satan and Baphomet, re-present.”

[10] This ‘suggests there may be’ is important, since “each ONA individual must discover – find – the answers for themselves, and this requires using (or by developing and then using) certain esoteric – Occult – abilities. Our Dark Arts are one means of so developing such abilities.” ONA FAQ, v.4.05

[11] See the ONA text Defining Satanism

°°°°°
Appendix
O9A

O9A


The Drecc

Note for Newbies:

Drecc is pronounced drek, and Dreccian as in Drek-ee-an. Drecce is an old, almost forgotten, word, and one of its many meanings is evident from the following quote, taken from a very old manuscript: Drecth se deofel mancynn mid mislicum costnungum…

Section One

Becoming Drecc


Step One – The Pledge

To become Drecc you simply make a pledge of Drecc allegiance and pledge yourself to follow the Dreccian way of life. This can be done in three ways.

First, it can be done by yourself, alone. Second, it can be done with a friend or some friends who also desire to become Drecc. Third, you can join an existing Dreccian tribe.

The Pledge can take place at any time, and anywhere, indoors, or out, and no special preparation is necessary or required, although if desired and practical, it can be undertaken in a darkened area with subdued lighting (the source of which is not important) and with the Drecc symbol – as above – in a prominent position and drawn or reproduced on some material or on a banner.

For the pledging, you – and each other participant, if any – will require a small piece of white paper (the actual size and type of paper are not important), a sharp knife (of the hunting or survival kind) – and if possible, a sheath for the knife – plus a small receptacle or container suitable for burning the paper in.

You – and each other participant, if any – then say:

I am here to seal my Fate with blood.
I accept there is no law, no authority, no justice
Except The Drecc
And that culling is a necessary act of Life.
I believe in one guide, Our Dreccian Law,
And in our right to rule mundanes.

You – and each other participant, if any – then make a small cut on your left thumb with the knife and allow several drops of your blood to fall onto the paper. You then place the paper into the small container, and set it alight.

As it burns, you – and each other participant, if any – then say:

I swear on my Dreccian-honour as a Drecc that from this day forth I will never surrender, will die fighting rather than submit to anyone, and will always uphold The Dreccian Code.

You – and each other participant, if any – then place the knife in the sheath (if a sheath is available), conceal or otherwise carry the knife on you, and forever after keep the knife with you, as a sign of your Dreccian-honour and your pledge of allegiance.

The pledging is then complete.

Step Two – Dreccian Living

Dreccian living is simple, and involves:

1) Regarding, and treating, all mundanes (all who are not our pledged Drecc brothers or sisters) as the enemy and whose property, goods, and wealth are a resource we can lawfully use.

2) Living, and if necessary, dying by our Dreccian code [see Section Two, below].

3) Striving to live each day, on Earth, as if it might be our last.

Section Two

Dreccian Principles and Practices

The Three Fundamental Principles of The Drecc

1) Those who are not our Drecc brothers or sisters are mundanes.

2) By living and if necessary dying by our Dreccian Code we are the best.

3) A person becomes our brother or our sister by making The Pledge of Dreccian Allegiance and by living by our Dreccian Code.

The Dreccian Code

Those who are not our brothers or sisters are mundanes. Those who are our brothers and sisters live by – and are prepared to die by – our unique code of Dreccian honour.

Our Dreccian-honour means we are fiercely loyal to only our own Drecc kind. Our Dreccian-honour means we are wary of, and do not trust – and often despise – all those who are not like us, especially mundanes.

Our duty – as individuals who live by the Code of Dreccian-honour – is to be ready, willing, and able to defend ourselves, in any situation, and to be prepared to use lethal force to so defend ourselves.

Our duty – as individuals who live by the Code of Dreccian-honour – is to be loyal to, and to defend, our own kind: to do our duty, even unto death, to those of our brothers and sisters to whom we have sworn a personal oath of loyalty.

Our obligation – as individuals who live by the Code of Dreccian-honour – is to seek revenge, if necessary unto death, against anyone who acts dishonourably toward us, or who acts dishonourably toward those to whom we have sworn a personal oath of loyalty.

Our obligation – as individuals who live by the Code of Dreccian-honour – is to never willingly submit to any mundane; to die fighting rather than surrender to them; to die rather (if necessary by our own hand) than allow ourselves to be dishonourably humiliated by them.

Our obligation – as individuals who live by the Code of Dreccian-honour – is to never trust any oath or any pledge of loyalty given, or any promise made, by any mundane, and to be wary and suspicious of them at all times.

Our duty – as individuals who live by the Code of Dreccian-honour – is to settle our serious disputes, among ourselves, by either trial by combat, or by a duel involving deadly weapons; and to challenge to a duel anyone – mundane, or one of our own kind – who impugns our Dreccian honour or who makes mundane accusations against us.

Our duty – as individuals who live by the Code of Dreccian-honour – is to settle our non-serious disputes, among ourselves, by having a man or woman from among us (a brother or sister who is highly esteemed because of their Dreccian deeds), arbitrate and decide the matter for us, and to accept without question, and to abide by, their decision, because of the respect we have accorded them as arbitrator

Our duty – as Dreccian individuals who live by the Code of Dreccian-honour – is to always keep our word to our own kind, once we have given our word on our Dreccian honour, for to break one’s word among our own kind is a cowardly, a mundane, act.

Our duty – as individuals who live by the Code of Dreccian-honour – is to act with Dreccian honour in all our dealings with our own Dreccian kind.

Our obligation – as individuals who live by the Code of Dreccian-honour – is to marry only those from our own kind, who thus, like us, live by our Code and are prepared to die to save their Dreccian-honour and that of their brothers and sisters.

Our duty – as individuals who live by the Code of Dreccian-honour – means that an oath of Dreccian loyalty or allegiance, once sworn by a man or woman of Dreccian honour (“I swear on my Dreccian-honour that I shall…”) can only be ended either: (1) by the man or woman of Dreccian honour formally asking the person to whom the oath was sworn to release them from that oath, and that person agreeing so to release them; or (2) by the death of the person to whom the oath was sworn. Anything else is unworthy of us, and the act of a mundane.


cc ONA/O9A 122 yfayen Order of Nine Angles

These items are issued under the Creative Commons license Attribution-NoDerivs 3.0 and can be freely copied and distributed according to the terms of that license.


Perusing The Seven Fold Way

Order of Nine Angles

O9A

Perusing The Seven Fold Way
Historical Origins Of The Septenary System Of The Order of Nine Angles

°°°°°

Historical Origins Of The Septenary System Of The Order of Nine Angles
(pdf)

Contents

° Introduction: The Physis Sorcery of Naos.
° Physis, The Corpus Hermeticum, And The Ancient Hermetic Quest For Immortality.
° The Seven-Fold Way And Acausality.
° Arabic And Alchemical Influences.
° The Rite Of The Abyss
° Conclusion: The O9A In Esoteric Perspective.

Appendix 1. Grade Ritual Of Magus/Mousa

Appendix 2. A Review of Myatt’s The Divine Pymander.
Appendix 3. Theory Of The Acausal


Investigating The Order Of Nine Angles

O9A

O9A

Much of what has been written about the Order of Nine Angles (ONA/O9A) is outdated, ill-informed, biased, or simply wrong. This work, of 95 pages, brings together a collection of my recent essays about the Order of Nine Angles together with a selection of pertinent O9A texts, with the intent being to enable the reader to acquire an informed and up-to-date view of the nature, the esotericism, the occult traditions, the contributions, the mythos, and the aims, of that avowedly sinister group. Preceding my essays, and the O9A texts, is an overview of – an introduction to – the O9A, together with a summary of their core ideas and principles.

This work should therefore be, in respect of the Order of Nine Angles, a vade mecum.

R. Parker
Shropshire
January 2014 ev

Investigating The Order of Nine Angles
(pdf, 2nd edition, 131 pages)

Contents
Preface
Part One

° Overview
° Summarizing The O9A

Part Two – Essays Concerning The O9A

° The Septenary Anados, and Life After Death, In The Esoteric Philosophy of The Order of Nine Angles
° Originality, Tradition, And The Order of Nine Angles
° Authority, Learning, and Culture, In The Sinister Tradition Of The Order of Nine Angles
° The Sinisterly-Numinous O9A
° The Adversarial Praxis and Logos of The Order of Nine Angles – The Drecc and The Niner In Context
° The Order of Nine Angles Rite of The Nine Angles

Part Three – Selected ONA Documents

° Advice For Neophytes Regarding The Order of Nine Angles
° Geneseos Caput Tertium
° The Aeonic Perspective
°  The Place Of Empathy In The O9A Tradition
° The Discovery and Knowing of Satan – Satan, Acausal Entities, and The Order of Nine Angles
° Toward Understanding Satanism
° Culling As Art

Part Four – Esoteric Languages and The Rounwytha Tradition

° Concerning Esoteric and Exoteric Languages
° The Rounwytha In History and Modern Context
° Denotatum – The Esoteric Problem With Names
° Alchemical Seasons and The Fluxions of Time

Appendix – The Theory Of The Acausal


On Misunderstanding The Order Of Nine Angles

O9A

O9A

On Misunderstanding The Order of Nine Angles

It is instructive to consider, in general terms, the criticisms that have been levelled against the Order of Nine Angles (ONA/O9A) for the past thirty years, for such criticisms reveal two interesting things. First, just how little those making such criticisms know about the O9A; and, second, just how reluctant many or most the O9A critics are to consider, let alone, discuss the esoteric philosophy of the O9A.

Where – among the mentions of the O9A in published books, in articles on websites, in blog-posts, in the thousands of threads on internet forums – are the discussions about the ancient hermetic roots of the O9A seven fold way and thus of that practical seven fold way as a modern anados ? {1} Where are the rational discussions of the Star Game, its archetypal symbology, and the relation of such symbology to esoteric languages? Where the discussions of the role of women in the O9A and the O9A criticism of the patriarchal ethos and of the ‘might is right’ principle? Or discussions about the ‘dark art’ of pathei-mathos? Or mention of esoteric-empathy in relation to ‘denotatum’, the Rounwytha tradition, and what esoteric-empathy actually is and involves in personal terms? Or about alchemical seasons and the ‘numinous nature’ of Time? Or about what the code of kindred honour means in personal terms and might mean in social terms and why it is the Logos of the O9A? Or about grade rituals such as internal adept and the Camlad Rite of The Abyss and what their esoteric purpose is and thus why they are undertaken? Or about the O9A’s 1980s manual of sorcery, Naos, and how that basic manual differs from other such manuals dating from before the 1980s? Where the discussion of the ancient mysticism inherent in the axioms of causal and acausal?

For all criticisms of the O9A, so far, reveal a lamentable lack of knowledge of its complex esoteric philosophy, and especially a lack of the knowledge or the experience required to consider that philosophy, and O9A topics such as those mentioned above, in the wider context of Western occultism in particular and ancient mystical traditions in general. {2}

Instead of such discussions about O9A philosophy and mysticism there are unsubstantiated claims made, sometimes on the basis of someone having read one or two O9A texts. Or, more usually, old allegations are repeated (like it is a ‘neo-nazi satanist group’) or personal supercilious opinions given often with the person declaiming or implying or congratulating themselves on just how clever and knowledgeable they personally are, with such opinions often based on a person’s adherence to or belief in or limited knowledge of some other form of modern satanism and the Western Left Hand Path. Thus, when O9A traditions, methods, dark arts, or contributions are mentioned they are invariably dismissed, for example by claiming (without reference to scholarly research) ‘they are not original’ or by stating (without reference to the O9A’s unique anados and mysticism) they are ‘not necessary’ or by asserting (without acknowledgement of the basic tenets of the O9A esoteric philosophy such as the authority of individual judgement {3} and the necessity of individual pathei mathos) that they are simply terms which enshrine dogma or a faith-based approach or require a slavish following.

For there seems to be – albeit possibly mostly unconscious – a reluctance to credit the O9A with a complex, reasoned, esoteric philosophy, and with original contributions to modern occultism. As if the critics – knowingly or unknowingly – perceive the O9A as some sort of threat to their own views, assumptions, prejudices and to what they understand as modern satanism, the Western Left Hand Path, and occultism in general. Or as if they are too arrogant, too prejudiced, to objectively study the O9A. Thus, one has the humorous sight of self-proclaimed Satanists and advocates of ‘Satan as adversary’ berating the O9A for its amorality and its heretical advocacy of culling, crime, terrorism, and extremisms such as National Socialism or radical Islam; and of ‘academics’ dismissing the O9A either because it does not conform to the accepted Church of Satan/Temple of Set paradigm or because they have not bothered to study the O9A’s esoteric philosophy and its contributions such as the Star Game, esoteric chant, its code of kindred honor, its emphasis on ordeals, practical exeatic experience and physically challenges, its insistence on individuals learning for themselves, and its sinister-numinous anados. Not to mention its technique of Labyrinthos Mythologicus.

Furthermore, quite often discussion and vituperation about the O9A revolve around the enigma and the life of ‘Anton Long’, the founder of the O9A, author of its complex esoteric philosophy, who made contributions such as the Star Game and made the ancient hermetic anados a practical esoteric quest for wisdom suitable to our modern age. Thus, in such discussion and vituperation, the esoteric philosophy of the O9A is ignored. It is as if, rather than objectively discuss, for example, the tenets, the philosophy, the esotericism, espoused by the Temple of Set – for instance in the context of Western occultism and modern satanism – people instead discuss or are vituperative about Michael Aquino and especially focus on one or two incidents in or rumours about his personal or professional life.

While all this is not unexpected given human nature – especially given the anonymous nature of the internet which, to quote Anton Long, “has become the medium of choice for a certain type of Homo Hubris and for the rapid circulation of their vapid, plebeian, opinions and assumptions” – it does reveal something interesting not only about the rather lamentable state of ‘academic’ research into modern occultism and especially into satanism, but also about the increasing number of people who claim to be Satanists, claim to advocate ‘Satan as adversary’, or who claim to have, or who delude themselves into believing they have, a knowledge and a great experience of modern occultism. Although, of course, this revealing ‘of something interesting’ germane to our modern times is also unlikely to be either understood or appreciated; just as the tradition, ethos, and the esoteric philosophy, of the Order of Nine Angles continue to be misunderstood and unappreciated.

R. Parker
January 2014 ev

Notes

{1} In respect of the hermeticism of the O9A, see, for example, Hermetic Origins of The Order of Nine Angles (pdf) and Originality, Tradition, And The Order of Nine (pdf).

{2} The one exception is perhaps the chapter on the O9A in the recent book Mysticism in the 21st Century, by Professor Connell Monette of Al-Akhawayn University in Morocco.

{3} Refer to Authority In The O9A (pdf).

°°°°°
Appendix

 

1. The Tradition and Ethos of The Order of Nine Angles

 

° The emphasis on practical ordeals, on physical challenges, and on exeatic living.

° The practical use of certain Dark Arts to develop particular occult skills.

° The individual self-knowledge and the esoteric learning – the pathei-mathos – that over a period of many years, result from those practical ordeals, those physical challenges, such exeatic living, and involvement with certain Dark Arts.

° The axiom that most individuals have the potential to consciously evolve and that one means to realize this potential is the occult one of inner transformation codified/manifest in the three O9A ways [the initiatory seven-fold way; the way of the Drecc and the Niner; the Rounwytha way].

° The axiom of the authority of individual judgement.

° The axiom that the O9A and its three ways are not sacrosanct or dogmatic and can be added to, evolved, and refined, as a result of the esoteric pathei-mathos of those who have lived one or more of those ways and thus who may as a result have developed their own personal weltanschauung.

° The Code of Kindred-Honour (aka the Law of Kindred-Honour aka The Logos of the Order of Nine Angles), which code sets certain standards for our own personal behaviour and how we relate to our own kind and to others, and which code means (i) that those who are O9A have no prejudice in respect of such things as gender, ethnicity, or in respect of the sexual preference/orientation of others, and (ii) that we judge others solely on the basis of a personal knowing of them, and (iii) we can be sly, mischievous, misleading with those who are not proven to be of our O9A kind.

2. Summary of the Esoteric Philosophy of the O9A

 

(i) Ontology.

The Cosmos consists of both acausal and causal Space-Time, having causal and acausal being and beings; with humans – because of the faculty of reason – a type of nexion between causal and acausal universes.

Living beings in the causal – including human beings – are regarded as having both an exoteric and an esoteric nature (or being). Exoteric refers to the outer (or causal) form, or meaning, or nature, or character, or appearance, of some-thing; while esoteric refers to its occult/inner/acausal essence or nature. What is esoteric is that which is generally hidden from mundanes (intentionally or otherwise), or which mundanes cannot perceive or understand. Causal abstractions tend to hide the esoteric nature (character) of things, and/or such abstractions describe or refer to that-which is only causal and mundane and thus devoid of Dark/Esoteric Empathy.

Sorcery, and the Dark Arts in general, are regraded as a means of discovering – knowing – the esoteric nature of living beings.

Sorcery is defined as “the presencing of acausal energy in the causal by means of a nexion. By the nature of our consciousness, we, as human individuals, are one type of nexion – that is, we have the ability to access, and presence, certain types of acausal energy.”

Humans have the potential to transcend, beyond their mortal causal death, to the realms of the acausal, and which realms are said by aural tradition to contain acausal beings/entities, some of whom may have manifested in our causal realm in the past.

(ii) Theory of ethics.

What is good is what is honourable in personal and kindred terms, with such honour – defined by ‘the code of kindred honour’ – being regarded than more valuable, of a higher ethical value, than personal desires and the causal life of an individual. Such kindred honour is regarded as one means to an acausal existence after mortal death.

This honour demands that an individual is judged by – is distinguished by – their conduct, their behaviour, meaning no distinction is made in respect of, or on the basis of, gender, ethnicity, sexual preference, social status, place of birth, or occupation.

Mundanes are defined as those who lack the quality – the arête – of personal and kindred honour, and can therefore be treated as a resource, or encouraged to change, to reform themselves, by following the ONA way.

(iii) Epistemology.

Knowledge is divided into causal and acausal knowing, which compliment each other, with both regarded as necessary to attain wisdom.

Causal knowing is regarded as attainable through reason, scholarly learning, rational observation (experimental science), self-insight, exeatic living, and learning from practical experience (pathei-mathos).

Acausal knowing is regarded as attainable through dark/sinister empathy, Insight Roles, Grade Rituals, Dark Arts, and sorcery. Dark Arts include Esoteric Chant and The Star Game. The Seven Fold Way is considered a practical means of acquiring acausal knowing.

Truth can be revealed by living the life of a sorcerer/sorceress and thus by seeking lapis philosophicus, the jewel of the alchemist.

(iv) The meaning and purpose of our lives.

To evolve into a new, a higher, species by acquiring both causal and acausal knowing and by living according to kindred honour, and which living means new communities whose law is based on kindred honour.

For this new species to – by whatever means, be it via causal or acausal technology or a combination of both – to explore and settle other planets and star systems.

(iv) How this particular posited purpose, of the philosophy, might be achieved.

By sinister dialectics and individuals following the ONA Way, currently manifest in the three O9A Ways [the Seven Fold Way, the Way of the Drecc/Niner, the Rounwytha Way], with the proviso that the ONA is a living, evolving nexion, an ancestral pathei-mathos, acceptive of and receptive to the change, adaptation, and innovation of ‘those who know’ [in current practice, those who have undertaken both the extended rite of Internal Adept and the Camlad rite of The Abyss] and who thus change, adapt, and innovate on the basis of their causal and acausal knowing acquired via pathei-mathos and sorcery. For it is such sorcery and such personal pathei-mathos – such exeatic experience – over durations of causal time (of decades) that are the only acceptable standard, not words, dogma, ideology, ideas, abstractions, or zeal.

Vindex – manifest in the Vindex mythos – is one esoteric prediction of one exoteric means of how the new ways of living might be created from the destruction of the old. The prediction states that Vindex can be male or female, of any perceived ethnicity and sexual orientation, and be born in any land, but is marked – known – by their adherence to the cause of kindred honour, by their practical warrior skills and experience, and by their dislike of the nation-State and its laws.