AoB
Hebdomadry – Exeatic Way of The Order of Nine Angles
The link below is to a work which brings together four recent (2012-2013) articles about the Order of Nine Angles. These detailed articles – referencing ONA texts as they do – provide a good introduction to, and an overview, of the ONA.
Preface
(pdf 515 Kb)
O9A
Sinister Tribes, Satanism, and The Order of Nine Angles
The Sinister Dialectic, Manipulation of Forms, and Satanism
The sinister dialectic is the term used in the sinister tradition of the Order of Nine Angles to describe their
“Satanic/Sinister strategy – which is to further our evolution in a sinister way by, for example, (a) the use of Black Magick/sinister presencings to change individuals/events on a significant scale over long periods of causal Time; (b) to gain control and influence; (c) the use of Satanic forms and magickal presencings to produce/provoke large scale changes over periods of causal Time; (d) to bring-into-being a New Aeon; (e) to cause and sow disruption and Chaos as a prelude to any or all or none of the foregoing.” [1]
An early, 1989, ONA text gives more detail:
” i. On a basic level, the dialectic is concerned with simple opposition – with defiance of what is accepted or conventional at particular times. This is heresy – the Adversarial role, a challenge against both conscious and unconscious norms. This opposition works on two levels – the individual, and society […]
ii. On a higher level, the dialectic is concerned with long-term evolution – with the creation and change of civilizations and ultimately with the creation of a new type of individual, a new species. This means altering our evolution [and] two tactical approaches. (1) Enabling individuals to change themselves, to evolve, consciously, and so become part of that evolutionary change. (2) Changing/influencing the structures (such as societies) to make them instruments for such change or at least not detrimental to it […]
(i) involves such things as External and Internal Magick – a following of the Seven Fold Sinister Way. (ii) involves Aeonic magick – e.g. the creation of new archetypal forms or images and the infection in the psyche of others which results from introducing them – and gaining/using influence. It should be understood that while the tactics of (i) above can and do change, the tactics used to attain (ii) remain essentially the same because the goal is precise. Further, (i) in many ways aids (ii).” [2]
The adversarial role is described, in another early ONA MS [3] as ‘shadow magick’ because it is mostly secretly done and because it is dangerous; with the reality being [4] that
“…all significant magick is either Aeonic or Internal: External Magick is a child’s game, to be played while learning the most basic skills […] or for amusement, later on. To the real magickian [sorcerer/sorceress] all types of political (as well as religious and cultural) forms are means, to be used if the are useful for aeonic or internal magickal goals.”
The same MS also states that among the ‘forms’ used or usable by a sorcerer/sorceress for the purposes of external, internal, or aeonic sorcery are archetypes, myths, mythos, symbols (including artistic representations) as well as politics and religions.
In addition, according to the ONA, each form has an outer, or exoteric, aspect and an inner, or esoteric, nature [5] , with part of the training of the initiate following the ONA’s seven fold way being to learn to distinguish the esoteric from the exoteric [6] and be able to learn from, and manipulate, both.
Thus, as the ONA have repeatedly stated from the 1980s onward, Satanism, for them, is an exoteric form used as part of their aeonic sinister strategy and is “a presencing of dark forces/acausal energies – a form/mythos – only relevant to the current Aeon, and is but as outer, an exoteric, form – and one means of provoking and encouraging radical and diabolical change and reformation in the present aeon, which present aeon is one aeon among a progression of aeons.” [7]
In addition, they used, and have developed, various ‘forms’ of Satanism, from the old-style ceremonial Satanism of their 1970s Black Book of Satan to the ‘simplified Satanism’ of their 2009 text How To Be A Satanist – A Guide To Satanism For Beginners (The Simple ONA Way) and concerning which ‘simple way’ Anton Long interestingly wrote:
“Not that long ago we published an item which simplified Satanism to its practical, causal, core. There was thus a personal pledge by the aspiring Satanist, a code, and three fundamental principles. Very little in the way of traditional ceremonies or rituals or even words, since the core was the live in a particular way, sans the laws of the mundanes, where there is no law, no authority, no justice except that of the individual.
This item works on a variety of levels, some of which I will enumerate here. Thus, for some of those who might have the potential to be one of our kind, it is one possible beginning – to entice, to provide experience, to live exeactically, and so possibility at some time this might move some of these people toward a desire for more.
For some of those who are already of our kind (but may not yet know it) it is a sign, to what lies beyond such an outer form. An intimation of just why we produce and use such a form.
It is also a practical defiance of those who aid and support the mechanisms which keep mundanes in thrall – for those, for example, who support and aid existing nation-States and the mechanisms of control of those States (be such mechanism psychic, practical, or causal abstractions). For the flunkies of all nation-States do so hate and do find subversive those who believe and who practice the truth there is no law, no authority, no justice except that of the individual. Thus, if that item only influenced ten people in one nation-State in one year to change their way of life and live defiantly, outside mundane law, it would have achieved something in the causal, with no practical effort on our part.
It is also something that undercuts and undermines the pomposity, the pretentiousness, of already existing so-called ‘satanic’ groups, with their ‘temples’ and ‘grottoes’, their rituals, their books, their discussions, their self-awarded titles, and their old Aeon sycophancy.” [8]
That this is and was diabolical – aeonic – sorcery, part of the sinister dialectic, Anton Long reveals in another text:
“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’. [9] 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, 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.” [10]
Sinister Tribes – An Exoteric Form
A study of early – 1980s – ONA typewritten and hand-circulated MSS, made publicly available in publications such as the 1989 text Naos and the 1992 multi-volume compilation Hostia, makes it clear that the propagation, around 2009-2010, by the ONA of the idea of sinister tribes and of a ‘kollective’ of individualistic activists is also part of their sinister strategy, and that such things are but exoteric forms.
These ideas, of tribes and of a ‘kollective’, were outlined in articles such as Guide To The Kulture and Sinister Ethos of the ONA, dated 121 yf., where a sinister tribe is defined as “a localized, territorial, sinister kindred – a gang, clan, or tribe – of Dreccs who rule, in a practical way, their own neighbourhood or neighbourhoods, and who regard mundane property and wealth as a useful resource,” with a Drecc being described as “a person who, as part of a gang, tribe, or clan, lives a practical sinister life – that is, who upholds and lives by The Code of The Sinister-Numen aka The Code of Kindred-Honour.”
That such things are but exoteric forms is clear from the aforementioned ‘guide’:
“Our means to achieve our aims and goals are many and varied, and include our sinister tribes, our Traditional Nexions (with the Seven Fold Sinister Way and External, Internal, and Aeonic Magick), our Dreccs, our Sorcerers and Sorceresses who work alone or with a few sinister comrades, our Sinister-Empaths, our Star Game, and our sympathizers and helpers, such as Balobians. One other important means, employed, by the ONA – and an essential part of our Dark Arts – is our sinister Mythos, and which ONA Mythos includes The Mythos of The Dark Gods, and The Mythos of Vindex.”
Which means that one must not confuse some exoteric form, dialectically and probably diabolically and only temporarily used by ‘those who know’, for the ONA or for what the ONA esoterically represents, for such a form would just be abandoned by them if it proved ineffective, impractical:
“…restricting, causal, forms and causally-limited abstract aims are not important. What works, works. What does not work will be abandoned.” [8]
Therefore if a new form, such as ‘sinister tribes’, proves to be ineffective, in exoteric and esoteric terms, or is not producing the required change or results, it would be abandoned.
Furthermore, it is fairly easy to distinguish what the ONA is propagating or using as an exoteric, an outer, form and/or as part of their Labyrinthos Mythologicus [11], since,
“…people would react to this simple thing according to their nature, their conditioning, their potential. So it was/is fun, and useful, esoterically and exoterically.” [8]
Such newer forms as tribes and Drecc are thus designed to work, like the types of Satanism propagated over the decades by the ONA, on a variety of levels; the exoteric and the esoteric; the immediate (the personal, adversarial, diabolical) and the aeonic (the disruption, however small, of the status quo, and so on); and as tests, inducements, inspiration, and to mischievously annoy.
Esoterically, such outward forms can change particular individuals in certain ways, and it is such individuals
“…who by this very transformation of themselves – and what many of them will subsequently do in the world of mundanes according to how the sinister mood takes them – that moves us toward our causally-understood aims and goals and which brings-into-being our new aristocracy spread over the world. A practical aristocracy which is sinisterly subversive not because it seeks to implement some abstraction in some causal time-scale or is motivated by some causal idealism (such as overthrowing some nation-State), but because it aids and enhances the lives of those belonging to it in practical and often material ways – for instance, in terms of influence, in terms of providing goods and services, and in materially rewarding loyalty and honour and service to its members and participants.
In effect, it is/will be an international group – bound together by certain rules, such as our Code of Kindred-Honour and viewing mundanes as a resource – formed of kindred local groups in various nation-States, whose members co-operate together, dispense their own justice, obey their own laws, and who aid and help themselves and others of their kind by whatever practical means they can, even if some of these means are viewed by some existing nation-State as ‘illegal’ or ‘criminal’ or whatever. In this sense, we are a new type of organization in the causal, a mysterium.” [8]
Which is basically just another way of saying that such forms, whatever they are, whenever they are, and however they are perceived by others, are one means whereby the ONA not only influences and expands but also assimilates suitable individuals into its cabal, a secret cabal who understand aeonic sorcery and the sinister dialectic and that “it will take centuries for the affective and affecting changes to become manifest on the type of scale most use to judge such matters as causal aims and goals.”
From Exoteric to Cabal
The causal observer, the dilettante, and many of ‘the O9A-pretendu-crowd’ [12], all mistake some outer form, or several outer forms, for the esoteric ONA. Hence their fixation on one or more of those forms, such as neo-nazi politics, or Satanism, or gangs (sinister tribes) or personal adversarial deeds. The esoteric ONA, however, as their texts make clear, is manifest (a) in the ‘ancestral pathei-mathos’ and the mythos that is the sinister tradition of the ONA; (b) in those who are undertaking the seven fold way; (c) by those who have been recruited by the ‘inner ONA’ (whether or not those so recruited are following the seven fold way); (d) by the inner ONA itself; and (e) by those who, by their practical sinister deeds, by their pursuit of the aims and goals of the ONA and by their adherence to the ONA code of kindred honour, associate themselves with the ONA or who are or who have been assimilated into the ONA. [13]
For, as Anton Long made clear,
“One of our axioms is that we classify humans as either our kind or as mundanes. Our kind currently, and for some previous Aeons, amount to perhaps five per cent – the creative or the defiant minority who latently or by means of their pathei-mathos have a certain natural intelligence, a certain instinct, a certain type of personality, certain personal qualities.
Another of our axioms is that in general (with many exceptions) mundanes are made, not born, and that therefore perhaps a majority of human beings (though certainly not all) have the potential to cease to be mundanes. Most of course will never realize this potential, for a variety of reasons. A corollary of this axiom is that the children of mundanes have not as yet reached the age when mundanity becomes or could become fixed – their natural pattern of behaviour. Thus the reason why children in practical terms are exempt from being considered fair game, a resource, and why we consider certain activities by adults involving children – and certain proclivities, in adults, in respect of children – to be dishonourable and not something our own kind would do. For such things are one mark of mundanity – of those not able to or capable of controlling or changing themselves.
This axiom of potential within others is one reason why, in respect of culling for instance, we always give mundanes a sporting chance – to see if they can react in a non-mundane manner and so provide evidence of their potential to change.” [8]
This ‘potential to change’ and the necessity of providing ‘a sporting chance’ are crucial to understanding the sinister dialectic and the raison d’etre of the mysterium that is exoterically known as the Order of Nine Angles, and are two of the many things which the causal observer, the dilettante, and ‘the O9A-pretendu-crowd’, have overlooked.
For the ONA exists (a) to provide opportunities for its kindred; (b) as a practical and tried and tested means of change for others (some of whom may thus be assimilated and become kindred), and (c) to give those deemed mundanes a sporting chance, with failures culled or (more often) their property and wealth used as a resource [14]. An existence and a provision of opportunities which necessitates the assimilation of others, necessitates an ‘inner generational core’, and necessitates an inner guiding cabal (a hidden hand), given that the aims of the ONA include:
(i) using the sinister tradition to create sinister Adepts and, over a long period of causal Time, aid and enhance and create that new, more evolved, human species of which genuine Sinister Adepts may be considered to be the phenotype; (ii) using the sinister dialectic to aid and enhance and make possible entirely new types of societies for human beings, with these new societies being based on new tribes and a tribal way of living where the only law is that of our kindred honour; and (iii) for our new species to leave this planet we call Earth (our childhood home), and establish ourselves among the star-systems of our own Galaxies, and other Galaxies. This leaving of our childhood home will, with its challenges, its experiences, and its opportunities, enable us to mature, and further evolve, as a species. [15]
The guiding cabal is ‘the inner ONA’ one of whose tasks is to recruit “people in academia, the artistic professions, and suitable officers in the military, the police” [16] in order to increase the influence of the ONA and aid the aims of the ONA, with this inner ONA consisting
“… of individuals, known to each other personally, and from traditional nexions, of the Grade of Internal Adept and above, who possess the faculty of dark-empathy (aka esoteric empathy aka sinister empathy) and who possess certain other personal qualities. These individuals have therefore all had some personal guidance, over a period of many years.” [17]
Hence, according to Anton Long, the ONA
“…produces both internal and external change in an affective, sinisterly-numinous, way. That is, we not only change a limited number of individuals, personally, individually, by our Occult Arts, over long-durations of causal Time, but also – because we are redolent of Wyrd – directly and indirectly influence others, greater in number than the number of our initiates, by our very existence, by our ethos, our methods, our philosophy, our mythos, with some for example adopting and adapting some of our praxis, some of our Occult Arts, some of our esoteric philosophy. [Thus] we grow and have grown slowly, as befits our Aeonic perspective. Slowly, through personal contact, a personal knowing, pledges of duty and loyalty based on our code of honour. It means we are something of a large, growing, unconventional family, whose relations and relatives are becoming dispersed around the Earth, and who – unlike many extended natural families – have a shared, supra-personal, purpose and a shared culture.” [18]
Conclusion
This compact overview has hopefully revealed some of the complexity, some of the esotericism, and part the diabolical nature, of the Order of Nine Angles, and thus might inspire some others to undertake their own study of O9A theory and praxis.
R. Parker
2013 ev
Footnotes
[1] A Glossary of Order of Nine Angles Terms. Version 3.07. 123 yfayen [pdf]
[2] The Sinister Dialectic. The MS was included in the 1992 multi-volume compilation entitled Hostia.
The seven fold way – Hebdomadry – is given in detail in the two texts The Requisite ONA. A Practical Guide to the Sinister Sorcery of the Order of Nine Angles (121 Year of Fayen) and The Sinister Abyssal Nexion (122 Year of Fayen).
Hebdomadry includes such ‘dark arts’ as insight roles, which involve the initiate in engaging in activities which both enhance their own life experience and aid the sinister dialectic.
[3] The Sinister Shadow. Included in Hostia.
[4] Aeonics, The Sinister Tradition. Included in Hostia.
[5] qv. the ONA texts Alchemical Seasons and The Fluxions of Time, and Denotatum – The Esoteric Problem With Names.
[6] Such a learning is one of the aims of the ONA’s grade ritual of internal adept, with the person expected to live alone in the wilderness for at least three months. The ritual is explained in Naos, and other works such The Requisite ONA. A longer, six month, ritual is mentioned in texts such as The Sinister Abyssal Nexion (122 Year of Fayen) and which extended ritual is said to be more efficacious.
[7] Richard Stirling. The Radical Sinister Philosophy of Anton Long. 2012.
[8] Anton Long. Mysterium: Beyond The Order of Nine Angles. 122yf
[9] The idiomatic expression mentioning the Clapham omnibus refers to a phrase formerly and occasionally used in English courts of law and political discussion, with ‘the man on the Clapham omnibus’ being the upright citizen who possesses the virtue of ‘common sense’.
[10] Toward Understanding Satanism. 122yf
[11] Labyrinthos Mythologicus is “…a modern and an amoral version of a technique often historically employed, world-wide among diverse cultures and traditions both esoteric and otherwise, to test and select candidates, and a mischievous, japing, and sly, part of our sinister dialectic.”
[12] A description of the ‘o9a pretendu crowd’ is given in Anton Long’s text Order of Nine Angles Style, O9A Chic. 122yf
[13] An interesting and aeonic overview of the ONA is given by Anton Long in the text The Aeonic Perspective of the Order of Nine Angles. 123 yfayen
[14] The necessity of testing mundanes, by the ONA or those associated with it, before culling and before appropriating their property and wealth – e.g. stealing from them or fraudulently acquiring their resources, wealth, or property – is mentioned in several ONA texts from the 1980s on, including Guidelines for the Testing of Opfers and Drug-Dealing, Crime, and How To Spot and Test A Mundane.
There is a hitherto undocumented distinction regarding such testing; a distinction made between ‘the esoteric ONA’ – and those who are part of it – and those who are just using or who have appropriated some ONA external form or praxis such as sinister/dreccian tribes, the ‘simple satanism way’, or adversarial living, with those who are part of the esoteric ONA, or associated with it, expected to use such testing of mundanes, while those using or who have appropriated some form not expected to use such testing. I suspect that this subtle undocumented distinction is part of the ONA’s Labyrinthos Mythologicus; that is, part of their testing and selection process for those who aspire to be ONA.
[15] Richard Stirling. The Radical Sinister Philosophy of Anton Long. 2012.
[16] Presencing Azoth. Phase Three 119 – c.157. Documents of the Inner ONA, Part One.
[17] The Inner ONA. 121 Year of Fayen
[18] The Aeonic Perspective of the Order of Nine Angles. 123 yfayen
Order of Nine Angles
A Review of The Contemporary Secret Society Known As The Order of Nine Angles
Contents
Introduction
A Theory of Ethics – Culling, Amorality, Satanism, and Exeatic Living
An Ontology – The Aeonic Perspective, Nexions, and the Sinisterly-Numinous
An Epistemology – Dark Arts and a Life of Sorcery
Conclusion
Appendix – The Code of Kindred Honour
Notes and References
Bibliography
Introduction
There is, in this review of the Order of Nine Angles, no speculation regarding and no attempt made to prove ‘who is behind the pseudonym Anton Long’ beyond stating, in this Introduction, the well-known fact that the prime suspect does deny and always has denied using the pseudonym Anton Long. Neither will this work speculate about the contemporary ‘influence’ or the ‘importance’ of Anton Long and the esoteric group, association, or ‘secret society’ [1] – the Order of Nine Angles (ONA, O9A) – that he founded in 1972, beyond making, in this Introduction, the following observations: (i) the attention recently paid to the ONA by various academics and mainstream authors [2]; (ii) the interest in the ONA from those curious about or desirous of involvement with occultism and/or Satanism and/or what is often referred to as the Left Hand Path; (iii) the number of those publicly or anonymously identifying with the ONA and/or establishing ONA/ONA-type nexions or groups; (iv) the number of those publicly or anonymously using ONA ideas and praxis (in whole or in part) and/or using ONA terminology.
Instead of such speculation about authorship and influence, this work deals with the esoteric, the sinister and the practical, philosophy propounded by Anton Long, and accepts (i) the premise that this Anton Long is, despite recent attempts at obfuscation (mostly by those involved with the ONA), one person; (ii) that this one person is, as Senholt – and others – have suggested “paramount to the whole creation and existence of the ONA” [3]; and (iii) this one person is also the author of the whole vast corpus of ONA works, with only a few exceptions [4], from the 1970s until 2011 when he publicly announced his retirement [5].
Thus, when writing or speaking about the ONA we are essentially writing and talking about the esoteric philosophy of Anton Long.
A reading of the ONA corpus [6] – of works authored by Anton Long from the 1970s until 2012 – reveals an esoteric, an occult, philosophy radically different, in theory and praxis, from other occult philosophies of both contemporary Satanism and the Left Hand Path in general. A difference and a radicality [7] that can be usefully summed up by roughly dividing the ONA corpus into the following subjects or themes:
i) Culling, Amorality, and Exeatic Living
ii) The Code of Kindred Honour
iii) Labyrinthos Mythologicus
iv) Baeldraca – Causal and Acausal Terror
v) Seven Fold (Sinister) Way – Grade Rituals, Ordeals, Insight Roles
vi) Dark Gods, Nexions, and the Acausal
vii) Aeonics and the Sinister Dialectic
viii) Pathei-Mathos and the Initiatory Occult Quest
ix) The Dark Arts
x) The Rounwytha Tradition
xi) The Sinisterly-Numinous
xii) Esoteric Chant and The Star Game
xiii) The Mythos of Vindex
This incomplete division alone suffices to distinguish the ONA from all other contemporary Satanist and the Left Hand Path philosophies, groups and individuals (self-professed or otherwise). For not only does the ONA have its own, original, terminology – for example, exeatic, the Sinisterly-Numinous, nexions, Labyrinthos Mythologicus, Sinister Dialectic, and so on – it also has a distinct praxis, advocating as it does not only practical physical ordeals and what it terms Insight Roles, but also practical adversarial acts such as culling (human sacrifice), criminality, political extremism, and even terrorism.
Given that this review concerns the philosophy expounded by Anton Long, and thus by his Order of Nine Angles, it is relevant to mention what a specific philosophy involves. It is generally accepted that to be regarded as a philosophy an individual should propose (i) an ontology, describing and explaining the concept of Being, and beings, and our relation to them; (ii) a theory of ethics, defining and explaining what is good, and what is bad; (iii) an epistemology, describing how truth and falsehood, and knowledge, can be ascertained. In addition, a philosophy should be able to give some answers to, or have some suggestions regarding, obvious questions such as ‘the meaning and purpose of our lives’, as well as explain or suggest how this particular posited purpose, of the philosophy, might be achieved.
As this review of the ONA – of the works of Anton Long – will attempt to show, the ONA has a specific (esoteric) ontology, an (esoteric) theory of ethics, and an esoteric epistemology, as well as answers to such questions as ‘the meaning and purpose of our lives’ and practical (not theoretical) suggestions as to how this purpose might be achieved. What is particularly interesting, in the context of contemporary Satanism and the Left Hand Path in general, is that the philosophy of Anton Long completely rejects the ethics of ‘might is right’ and the patriarchal ethos, proposing instead a morality based on the concept of personal, and kindred, honour and the division of human beings into ‘mundanes’ and those who manifest, or who have the potential to manifest, what is termed a Baeldracian nature.
A Theory of Ethics – Culling, Amorality, Satanism, and Exeatic Living
In many essays, recent and otherwise, Anton Long describes culling – the practice of human sacrifice according to guidelines laid down by the Order of Nine Angles – as one of the basic principles of the ONA and as a task every ONA person is expected to undertake; a test of their commitment to the sinister, exeatic, way of life and to the ONA; and a sign of their character, with refusal or an inability to so cull revealing the person as unsuitable for the ONA and as a mundane.
For instance, in Satanic Sacrifice and Satanic Thinking [8] Anton Long wrote:
“If there is one thing which expresses the essence of the Satanic ethos it is culling; and if there is one way to detect a pseudo-Satanist it is their attitude to culling.”
This expectation and requirement to undertake such a conventionally amoral deed or deeds, and such a test of commitment and of personal character, expresses not only the reality of the exeatic ONA way but of how they understand, and define and practice, Satanism. An understanding, definition, and practice which has led to the statement that the Order of Nine Angles “represent a dangerous and extreme form of Satanism.” [9]
In A Glossary of Order of Nine Angles Terms (version 3.07) Anton Long defines exeatic as “to go beyond and transgress the limits imposed and prescribed by mundanes, and by the systems which reflect or which manifest the ethos of mundanes – for example, governments, and the laws of what has been termed society,” with mundanes defined, in the same glossary as “those who do not live by the law of the sinister-numen,” and which law is variously termed, in the ONA corpus, the law/code of sinister-honour, the law of the new aeon, the sinister code, and the code of kindred honour [given in full in the Appendix to this review]. And it is mundanes who are the target of most ONA culls, as Anton Long explains in the aforementioned Satanic Sacrifice and Satanic Thinking:
“For us, culling is natural fact of life – of how we live, or how we desire to live. Of course, there are different ways of culling mundanes – not every culling takes place, or needs to take place, in some Satanic ceremony or ritual, although obviously that is a great source of Satanic joy. A good way of culling is war; another is stirring up religious and political conflict; another is insurrection, revolution, assassinations, and so on. In fact, any means of conflict offers opportunities for culling; opportunities for those of Satanic character to weed out the weeds and reduce the surplus population of mundanes. Another, more personal way – and a good means of developing Satanic character – are ‘accidents’. And so on.”
Which mention of “insurrection, revolution, assassinations, and so on” and of stirring up religious and political conflict is germane to how the ONA understand Satanism. According to Anton Long in his 122 yfayen text Toward Understanding Satanism:
“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, transformation/development of individual human beings by esoteric and exoteric means […]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 and most certainly is an example of being conventionally bad in moral character, disposition.”
In a footnote, he adds:
“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.”
This diabolical amorality, this wickedness, however, as Anton Long makes clear, must be placed in the context of ‘us’ (the ONA, those following the code of kindred honour) and of ‘them’ (the mundanes, who do not follow ‘our’ code) – or 9 and Non-9 as we might with some humour describe them. As stated in the Introduction to the code of kindred honour “the Code sets certain standards for our own personal behaviour and how we relate to our own kind and to others.” In effect, and with one exception, the amoral acts are or can be perpetrated on those who are non-9 while those who are 9 are considered as ‘brothers and sisters, as kin’ and treated in accordance with the code of kindred honour. Similarly, it is, again with one exception, those who are non-9 who can be culled. The one exception, in both cases, being children, as Anton Long explained in the text Children and the ONA, dated 122 Year of Fayen:
“In respect of our children, we accept responsibility for them and for their development until they reach such an age as they are developed, mature, enough to make their own informed choices, which is generally around sixteen years of age. Before this age, we are their guardians. After this age, then and only then are they free to join us and our activities […] as a result of them making their own decision and being given the absolute freedom to so choose. Thus, when they reach this age, they are given the choice, and should they choose not to pledge themselves – and thus do not accept our code of kindred honour – then our responsibility for them ends, and they have to make their own way in the world of humans […]
Our law of honour does not apply to adult mundanes of sound body and mind, and thus such human beings are considered fair game, a resource; although should it be necessary – for example in the matter of individual culling – our honour demands that we give them a sporting chance by subjecting them to certain tests in order to verify their mundane character. Thus and importantly, the children of mundanes – those below the age of sixteen or so – are not considered mundanes per se.That is, we accord such children – until they reach the age of choice, of maturity – a certain respect, which in practical terms means they are exempt from being considered fair game, a resource. This naturally excludes us from involvement with certain activities involving children and also means that individuals of certain proclivities, involving children, are regarded by us as dishonourable individuals who most certainly are not of our kind.”
In respect of amorality, Anton Long, in his 2011 text A Satanism Too Far, writes
“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.“
Importantly, Anton Long makes it clear that Satanism, for the ONA, is just “a presencing of dark forces/acausal energies – a form/mythos – only relevant to the current Aeon,” and is but as outer, an exoteric, form – and one means of provoking and encouraging radical and diabolical change and reformation in the present aeon, which present aeon is one aeon among a progression of aeons and each of which aeons last, according to the ONA – that is, in the esoteric philosophy of Anton Long – for around two thousand years. [10]
Similarly, the ONA understand Satan in a unique, non-dogmatic, manner. In the 2011 text The Discovery and Knowing of Satan – Satan, Acausal Entities, and The Order of Nine Angles, Anton Long explains that,
“In respect of Satan and acausal entities, our tradition – our accumulated individual pathei-mathos – suggests that there are two possible modes of apprehension of such beings/entities, and that one of these apprehensions can only be known by individuals actually engaging in practical Occult activity of a certain type (i.e. following our Seven Fold Way from Initiate to Internal Adept). Having then so discovered and so experienced this particular apprehension, they are then and only then (in our view) in a position to make an informed and personal judgement about which of the two suggested apprehensions, in their opinion, might be a valid apprehension of Reality.
These two modes of apprehension of such entities are:(1) The first mode of apprehension is that Satan and such entities have their origin, their existence, their reality, in our human consciousness/unconscious/imagination so that, in effect, they are symbols/archetypes, with Satan [the Satan] being, for example, an archetype of heresy, rebellion, chaos, and adversarial conflict, and/or with ourselves as individuals being a satan and thus heretical, rebellious, adversarial, amoral […]
(2) The second mode of apprehension is that Satan and such entities are actual types of being (acausal life/energy) in a posited acausal continuum, which acausal continuum is quite distinct from the causal phenomenal realm described by such sciences as physics and astronomy, and which acausal beings are quite distinct from all the life-forms we know and have experienced by Phainómenon and understood by causal sciences such as biology […]
The ONA thus has two apprehensions of Satan and thus two types of satanism, with individuals free to choose and use and experience which of these satanisms they want or believe might be useful.For such use and experience, of both, is according to our tradition the means whereby each individual can decide which – or neither, or both – of these satanisms their judgement informs them presents a better understanding of themselves, of Satan, and of Reality. Thus will they – or thus can they, possibly – become aware of the esoteric essence which has become hidden through causal abstractions and even by naming [denotatum], and which awareness is of opposites-as-appearance not as Reality.”
In the Sinister Tradition of the ONA, therefore, the individual is tested, expected to undergo ordeals [11]; expected to live and experience an exeatic, and amoral, a diabolical, way of life – which way of living includes culling – and also engage in practical occult activity of a certain type in order to discover for themselves, from personal experience, the nature of Reality, for:
“…wisdom – one goal of the Adept; acquiring a true, balanced, understanding; the dis-covering/revealing of Reality – has its genesis in the combination of: (a) personal suffering, (b) a learning from adversity, (c) the development of certain Occult skills, and (d) practical personal experience. That is, that all these diverse experiences [and] all such experiences are necessary for interior, esoteric, change within the individual. Not just ‘personal practical experience’; not just Occult skills, and not just a ‘learning from adversity/challenges’, but also and importantly a learning from personal suffering: from grief, severe trauma (physical and/or emotional), personal loss, and an encounter (or many encounters) with the imminent possibility of one’s own death.” [12]
For in the philosophy of Anton Long – and therefore in the theory and the praxis of the ONA – the goals of personal and societal change, reformation, and evolution, together with the personal journey toward wisdom and the discovery of Lapis Philosophicus are central, since
“…our real work, both as individuals and as an Order – our Magnum Opus – is genuinely esoteric and Occult, and thus concerned with lapis philosophicus and not with some purely causal self-indulgence, or some ephemeral outer change in some causal form or forms, or with using such forms to try and effect some external change. For it is this esoteric, this Occult, work which will, affectively and effectively, introduce and maintain the Aeonic changes we desire and plan for – in its own species of acausal Time.” [13]
Which is to say that the ONA is not a group of Satanists (or satanists) culling, doing diabolical deeds, and inciting chaos for their own amusement and pleasure, but an entirely different kind of beast. A secret society of individuals, tried and tested, bound together by a code of kindred honour, who are not only dedicated to personally finding Lapis Philosophicus, but who are also, as a secret cabal, dedicated to changing, transforming, society itself by whatever radical means, whatever outward form – however amoral – that they consider might be useful and productive. A change, a transformation, in order, via their sinister dialectic, to create new societies “based on new tribes and a tribal way of living where the only law is that of our kindred honour.” [14] Here again we have the thread of kindred honour running through the activities of the ONA and guiding them toward, and shaping, their aims.
Which aims include (i) using ‘the sinister tradition’ to create sinister Adepts and, over a long period of causal Time, aid and enhance and create that new, more evolved, human species of which genuine Sinister Adepts may be considered to be the phenotype; (ii) using the sinister dialectic to aid and enhance and make possible entirely new types of societies for human beings, with these new societies being based on new tribes and a tribal way of living where the only law is that of our kindred honour; and (iii) “for our new species to leave this planet we call Earth (our childhood home), and establish ourselves among the star-systems of our own Galaxies, and other Galaxies. This leaving of our childhood home will, with its challenges, its experiences, and its opportunities, enable us to mature, and further evolve, as a species.” [15]
An Ontology – The Aeonic Perspective, Nexions, and the Sinisterly-Numinous
An essential part of the philosophy of Anton Long is ‘the aeonic perspective’, a term used
“…to describe some of our pathei-mathos, some of our experience; that is, to describe some knowledge we have acquired […] This knowledge concerns several matters, some to do with how we understand the individual human being, some to do with our perception of Aeons, and some to do with our praxis and the purpose and effectiveness of our methods and techniques both exoteric and esoteric […]
In our esoteric philosophy the individual human being is regarded as a nexion. As having both an acausal and a causal nature, and as possessing, or being imbued with, a certain amount of acausal energy and which acausal energy is what animates physical matter making it ‘alive’. In one sense, the psyche of the individual is how some of this energy is naturally manifest in us, and an esoteric praxis such as our Seven Fold Way – or our Way of the Rounwytha – are a means whereby we can rationally apprehend and thus come to know and understood and control such energies/forces, some of which are archetypal in nature when perceived exoterically.” [16]
In simple terms, the aeonic perspective relates to the ontology proposed by the philosophy, which is of causal and acausal being and beings; of ourselves as a nexion – ‘a connexion’ – between causal and acausal; with living beings in the causal – including human beings – understood as possessing both an exoteric and an esoteric (an ‘occult’) nature (or being). The esoteric aspect is generally hidden from (unperceived by and thus unknown to) mundanes (intentionally or otherwise). In addition ‘causal abstractions’ and words and naming obscure or can hide the esoteric nature (the essential character) of things, often because they describe, or denote, or refer only what is causal and/or mundane. [17]
Sorcery, and the Dark Arts in general [18], are regraded as one significant and practical means of discovering – knowing – the esoteric nature of living beings, with sorcery defined [19] 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.”
For, according to Anton Long, the aeonic perspective means that:
“… we understand the achievement of our aims and goals in terms of long durations of causal Time, of centuries and more. That we know that changing an ordinary human into one of our kind is a slow, difficult, testing, process involving as it does such things as exeatic experience, practical challenges, and pathei-mathos, as well as a coming-to-live both the sinister and the numinous. Thus our kind develop an awareness and a knowing of themselves as a nexion balanced between causal and acausal and of possessing within them – latent, then discovered, then developed and then lived – the sinisterly-numinous. For such a knowing and then a living of the sinisterly-numinous is an essential part of the development, the breeding, the emergence, of our new kind.The second means not only that we have certain Dark Arts, certain skills, certain Occult methods and techniques, as well as an esoteric aural tradition, but also that one of our tasks is to recruit some suitable individuals and for such initiates to begin to follow the Adeptus way, since we know, from experience, that such a practical and Occult way is most efficacious in producing the new breed of human.” [20]
Which brings us to an important if neglected part of Anton Long’s philosophy, the sinisterly-numinous.
“The term sinister-numinous is employed by us – part of our esoteric ONA-speak – to describe the living unity beyond the abstract, the lifeless, division and dialectic of contrasting/abstractive/ideated opposites. A division most obvious in the false dichotomy of ‘good’ and ‘evil’, and a division not so obvious in denotatum and thus in both Magian religions with their god, prophets, scriptures, and in occultisms and religions devolving around named deities […]
A knowing and then a living of the sinisterly-numinous is an essential part of the development, the breeding, the emergence, of our new kind.
For such a knowing and such of living of the sinisterly-numinous – and the personal learning, the pathei-mathos, that results – is the means to know, to live, to be, the natural balance, the Life, beyond abstracted opposites and all abstractions, and it is this natural, wyrdful, Cosmic balance, that is the quintessence of our new type of human being, and makes us and marks as a breed apart, as quite different from Homo Hubris and all other manifestations of human life on this planet. That the necessity of this knowing, this living, this type of learning, has been overlooked or forgotten by many interested in the Order of Nine Angles is both interesting and indicative.
In terms of the way of the Adept, of someone following our Seven-Fold Way, an experience and thence a wordless personal knowing of this living unity is the purpose of the Camlad Rite of The Abyss and of the living that precedes it.” [20]
In effect, the sinisterly-numinous is the thread that binds the whole ONA together; the balance attained when an Internal Adept progresses into and emerges from the sinister Abyssal nexion, and thus acquires the beginnings of wisdom, and where the path toward lapis philosophicus is clearly seen and clearly understood. A balance of (i) the exeatic, adversarial, amoral livings and sinister deeds and sorcery of the first stages – from Initiate to External Adept – with (ii) the experience, the pathei-mathos of the extended Grade Ritual of Internal Adept, and the ways of numinous living that precede the Rite of The Abyss [21].
It is the sinisterly-numinous that reveals the principle of ‘might is right’ for the de-evolutionary doctrine it is [22]. Being a practical, as well as a theoretical philosophy, Anton Long describes what the sinisterly-numinous means in an easily understandable, if provocative, way, and – importantly – from the viewpoint and the character of the Internal Adept preparing to undertake the Rite of The Abyss and thus preparing, after a successful passing through The Abyss, to undertake works of Aeonic sorcery to aid the sinister dialectic:
“…our Occult kind, our Adepts, have: (1) a type of pagan knowing and understanding of the natural world; (2) a certain sensitivity and empathy; appreciate such muliebral qualities in others, and thus appreciate, understand, women and their potential; and (3) a certain culture, where by culture here is meant (i) the arts of life made manifest by living by our code of kindred-honour, (ii) having a living (and thus numinous) tradition, (iii) having self-control, self-honesty, (iv) having a certain learned knowledge of the Arts, literature, and music of their own ancestral culture, and (v) having the all-important knowing of themselves as but one nexion between a causal past, their present short-lived life, and the wyrdful futures that will exist after their causal death. Therefore one exoteric, and old, archetype which still usefully expresses something of the sinisterly-numinous for those of the male human gender is the chivalrous warrior of stories such as Le Morte d’Arthur but where the supra-personal ‘numinous’ element is not the religion of the Nazarene but rather our code of kindred-honour or something similar. Or, if one desires a more modern, heretical, and somewhat more accurate (but still incomplete, imperfect) archetype, there are the warriors of the Waffen-SS, and what they were, of course, rather than what propaganda and lies about them have made them appear to be.” [19]
An Epistemology – Dark Arts and a Life of Sorcery
As mentioned above, in the philosophy of Anton Long the Dark Arts are regraded as a significant and a practical means of discovering – of knowing – the esoteric nature of living beings, including ourselves. These Dark Arts of the ONA include pathei-mathos, learning from the experience of adversity and from life-threatening situations:
“What pathei-mathos as a Dark Art does, has done, and can do is allow the individual to outwardly experience and to internally confront within themselves both the sinister and the numinous, the ‘light’ and the ‘dark’, and to thus learn from – or fail to learn from – such experiences, interior and exterior. Which is why Occult, initiatory, methods such as the Seven Fold Way and the Way of the Rounwytha exist and were originally devised, for they provide context, a living tradition (ancestral pathei-mathos/’guidance’) and form a tried and tested path toward the goal of positive, evolutionary, individual change and toward the goal of acquiring wisdom.” [11]
Thus, one of the main purposes for the existence of the ONA is to provide such practical experiences – through tests, ordeals, Grade Rituals, and so on – and to encourage the Initiate and the Adept to seek them out and to live in such an exeatic manner that they garnish such experiences by that very manner of exeatic living.
The Dark Arts therefore enable an individual to acquire an acausal knowing and a causal knowing – of ‘things’, of other humans, and other living beings – as well as an honest self-knowing, and it is the Dark Arts, their cultivation and their practice, which define the sorcerer/sorceress and their way of life. From the simple external (hermetic and ceremonial) sorcery of the Initiate and the External Adept, to the sorcery of sinister-cloaking (such as Insight Roles), to the sorcery of The Star Game and Esoteric Chant, to the aeonic sorcery of the Magus/Mistress and the Rounwytha, an aeonic sorcery of which the living ONA, the secret society bound by oaths of kindred honour, is an essential part.
For the philosophy of Anton Long, ‘truth’ is revealed by this combination of acausal knowing and a causal knowing, this living of the life of the sorcerer/sorceress, with the important proviso that what is so revealed by such a living is individual, part of the life, the very being, of the sorcerer/sorceress; a result of their effort and the development of that individual judgement that pathei-mathos makes possible; and that part of acausal knowing – of what is or may be relevant – is mythos, for:
“Mythos is affective, esoteric, and numinous. That is, it inspires, it provokes, it motivates, enthrals, and presences acausal energy. It is wyrdful – a means of change for human beings, and outlines or intimates how such wyrdful change can be brought-into-being. The so-called objective, cause-and-effect, ‘truth’ of a mythos – stated or written about by someone else – is basically irrelevant, for a mythos presences its own species of truth, which is that of a type of acausal-knowing.” [23]
The living, the numinous, truths that the life of the sorcerer/sorceress reveals are, being personal, non-transferable and non-dogmatic, and can seldom be expressed in words which non-Adepts can understand:
“We only had to learn to not only see as we can see but did not know we could but also to know, to understand, to feel, to appreciate, what is seen, sans denotatum, and be such denotatum words (verbal, written), symbolic, ideation (of ‘the mind’), archetypal, or whatever. The first part of this ‘secret’ concerns a certain knowledge: about ‘the living water’, azoth; about the nature of Time, of Being, of consciousness, of the Cosmos, and thus about our nature as mortal existents, as beings, in this realm of phenomenon; of how we are Time beyond its perceived dichotomy and are and have been and will be Being, and have the potential to become/return-to Being beyond our perceived temporary existence as conscious mortal beings. But one has to be ‘there’/here – now/then/when and in/within/beyond Time – in order to ‘see’, to know, to feel, to appreciate, to understand, this. The rest is either preparation or null.” [24]
Conclusion
A study of the complete ONA corpus – from the 1970’s to 2012 – reveals that the esoteric, occult, philosophy of Anton Long is manifest in the following:
(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 Seven Fold 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 Magian ethos and thus by dislike of the nation-State and its laws.
As noted above, while the secret society that is the Order of Nine Angles is receptive to change, adaptation, and innovation, this has to come internally; currently, from those who have travelled along the Seven Fold Way, and thus culled, undertaken the extended rite of Internal Adept and the Camlad rite of The Abyss [24], and who thus have the esoteric ability, knowledge and experience – the wisdom – required. The difficulty of so travelling, the natural selection along the way, and the decades of time required for this journey of discovering Lapis Philosophicus, thus ensures the practical and the Aeonic continuation of the ancestral, esoteric, pathei-mathos – the living philosophy of Anton Long – which is the heart of the living ONA. For so few now are in a position to so contribute, in a significant manner, to that ancestral, esoteric, pathei-mathos.
Richard Stirling
February 2013 ev
Notes and References
[1] The term ‘secret society’ is appropriate when considering the ONA given aspects of its praxis, and its consistent statements – made over some thirty years – regarding anonymity, its lack of direct contact information, and its ‘inner ONA’ consisting “of individuals, known to each other personally, and from traditional nexions, of the Grade of Internal Adept and above.” (Noble Guide to the Dark Arts, ONA text dated 119 year of fayen).
The ONA has also stated – in documents such as Presencing Azoth, Phase Three 119 – c.157 and Notes on Phase One and Phase Two – that its ‘third phase’ requires the secret infiltration of society and the secret recruitment of people in certain professions and occupations – for example, in academia, the artistic professions, the military, and the police.
In regard to anonymity, qv. the editorial note in volume one of the 1992 ONA publication The Satanic Letters of Stephen Brown: “It has been for many centuries an established principle among LHP Adepts to work in a reclusive manner in secret…”
[2] qv., for example, the Bibliography – Non-ONA Works given below.
[3] Senholt, Jacob. Secret Identities in The Sinister Tradition: Political Esotericism and the Convergence of Radical Islam, Satanism and National Socialism in the Order of Nine Angles, in Per Faxneld & Jesper Petersen (eds): The Devil’s Party: Satanism in Modernity, Oxford University Press. 2012.
According to Goodrick-Clarke in his book Black Sun, ‘Anton Long’ codified “its teachings into a fully developed system of initiation and training for adeptship.”
[4] The few exceptions are works by ‘Beesty Boy’ aka ‘Christos Beest’ aka Richard Moult. His works amount to his Sinister Tarot; his Internal Adept journal, a few essays in the 1990s; his recorded ‘self-immolation rite’; some recorded chants and music; and some of his sinister pathway workings first published as Caelethi in ‘103 Era Horrificus’ and, in some editions, given the subtitle Black Book of Satan II.
These works serve to illuminate, illustrate (as in the Sinister Tarot and some other paintings), in some cases explain, and in some cases (such as the Internal Adept journal) are good practical examples of, the theory and praxis of the ONA. They are the works of a creative and talented individual assiduously following the Seven Fold Way from Initiate to Internal Adept (but not beyond). Thus, despite their merits, what they do not do is contribute to, or extend, the philosophy of Anton Long as that esoteric philosophy is manifest in the main Anton Long corpus and in the secret society known as the Order of Nine Angles.
[5] qv. (i) Documents of the Inner ONA Sunedrion, Oxonia 122 yf; (ii) Presencing Azoth, Phase Three 119 – c.157 and Anton Long, The Enigmatic Truth, dated December 2011 CE.
In The Enigmatic Truth, Anton Long writes:
“The wisdom acquired, the finding of lapis philosophicus during the penultimate stage of the Way – means two particular things, and always has done. (i) living in propria persona, in a private manner and sans all posing, all rhetoric, all pomposity, all ideations; and (ii) having an appreciation, an awareness (sans words, ritual, thought) of what is now sometimes known as the acausal – of Nature, the Cosmos, of the connexions that bind life and thus of the illusion that is the individual will, and which illusion sillily causes a person to believe ‘they’ are or can be ‘in control’. These two things form the basis of a particular and reclusive way of life of a particular type of person: the type known, in one locality, as the rounerer of The Rouning.”
Interestingly and perhaps importantly, in a footnote and in respect of in propria persona, he quotes – using the original spelling – a sixteenth century text:
“He wolde be in his owne persone, the example of our hole iourney.” William Bonde [lector philosophiae] – The Pylgrimage of Perfection (1526 ce), i. sig. Dvi.
[6] The ONA corpus, dating from 1974 to 2012, consists of printed books, a roll of microfilm, hundreds of pages of typewritten MSS, five occult novels, several collections of short stories, several volumes of various published journals and zines, archives of private letters and e-mails, thousands of pages of publicly available e-texts (in both pdf and html formats) and several collections of privately printed or privately distributed items.
The items and works of this corpus accessed and read for the purpose of this review are cited/listed in the Bibliography – ONA Texts, and which listing includes printed books, MSS, privately printed items, archives of private letters and e-mails, e-texts (in both pdf and html formats) as well as the two extant ONA authorized internet blogs and web archives of the now defunct authorized websites (nineangles.info and camlad9) which websites contained ONA articles and downloadable texts. Many articles/essays by Anton Long – including more recent ones – are accessible in pdf compilations issued by the ONA, such as the five volume ONA Classic Texts (122-123 yf) and The Requisite ONA – A Practical Guide to the Sinister Sorcery of the Order of Nine Angles (121 Year of Fayen).
When several different or updated versions of the same text exist, I have generally used to the later version, as for example version 1.03 of Knowing, Information, and The Discovery of Wisdom, and Version 2.03 of The Adeptus Way and The Sinisterly-Numinous.
[7] Radical as in advocating what is far-reaching, or considered extreme; and of or belonging to what is considered as fundamental to the subject(s) in question. The subjects in question here being ‘the sinister’ and the reformation, the change, of human beings and of human societies.
[8] The essay is included in the 2011 pdf compilation The Non-Essential Anton Long.
[9] Per Faxneld: Post-Satanism, Left Hand Paths, and Beyond in Per Faxneld & Jesper Petersen (eds) The Devil’s Party: Satanism in Modernity, Oxford University Press (2012), p.207. ISBN 9780199779246
[10] An aeon “is a particular presencing of certain acausal energies on this planet, Earth, which energies affect a multitude of individuals over a certain period of causal time. One such affect is via the psyche of individuals. This particular presencing which is an Aeon is via a particular nexion, which is an Aeonic civilization, which Aeonic civilization is brought-into-being in a certain geographical area and usually associated with a particular mythos.” A Glossary of Order of Nine Angles Terms (version 3.07)
The ONA concept of Aeons is outlined in texts such as Naos. An important part of this concept is ‘the sinister dialectic’ which is, as stated in the aforementioned Glossary, “the name given to Satanic/Sinister strategy – which is to further our evolution in a sinister way by, for example, (a) the use of Black Magick/sinister presencings to change individuals/events on a significant scale over long periods of causal Time; (b) to gain control and influence; (c) the use of Satanic forms and magickal presencings to produce/provoke large scale changes over periods of causal Time; (d) to bring-into-being a New Aeon; (e) to cause and sow disruption and Chaos as a prelude to any or all or none of the foregoing.”
The mythos of Vindex is considered a necessary part of this sinister strategy; qv. Vindex and the Tyranny of The Magian in Magian Occultism and The Sinister Way, n.d but c. 2011.
[11] Anton Long. Pathei-Mathos and The Initiatory Occult Quest. 123 yfayen
[12] Tests and ordeals are part of the ONA’s Seven Fold Way, and – as outlined in Naos – include physical challenges, Insight Roles, and Grade Rituals.
[13] Anton Long. O9A Adversarial Action – Success or Failure? 122 yfayen
[14] Frequently Asked Questions About The Order of Nine Angles. Version 4.05. 123 Year of Fayen
[15] The first two aims are stated in various ONA texts, including Frequently Asked Questions About The Order of Nine Angles. Version 4.05, 123 Year of Fayen. The third aim is taken from Guide To The Kulture and Sinister Ethos of the ONA, 121 Year of Fayen.
[16] Anton Long. The Aeonic Perspective of the Order of Nine Angles. 122 yfayen
[17] The basic ideas of causal and acausal – and of esoteric sorcery – are outlined in Naos. See also The Ontology and Theology of Traditional Satanism. 119 yf
In respect of exoteric and esoteric natures, refer, for instance, to Alchemical Seasons and The Fluxions of Time, which is included in the pdf compilation Marcheyre Rhinings (122 Year of Fayen). See also Denotatum – The Esoteric Problem With Names.
Discerning the esoteric from the exoteric is an important part of the training of the Internal Adept, and which training includes the Grade Ritual of Internal Adept.
A rounwytha is a person naturally gifted with – or who learns – the ability to discern the esoteric nature of beings. For the rounwytha tradition of the ONA, see The Rounwytha Way In History and Modern Context (2011 CE) and Questions From A Modern Rounwytha Initiate (122 yf)
[18] The Dark Arts are explained in Anton Long’s text The Dark Arts of The Sinister Way. Version 2.01. 119 yf (revised 122 yf)
The Dark Arts include not only sorcery (external, internal, aeonic, and ceremonial and hermetic) but also Acausal Empathy (aka sinister-empathy aka dark-empathy) and Acausal Thinking.
[19] The definition is from A Glossary of Order of Nine Angles Terms (version 3.07)
[20] The Adeptus Way and The Sinisterly-Numinous. Version 2.03. 123 yfayen
[21] The Rite of The Abyss is given in the pdf compilation Enantiodromia – The Sinister Abyssal Nexion. 122 Year of Fayen. The compilation also contains some notes relating to preparations for the rite. What is not given – but taught orally – is the Oath of The Abyss.
[22] Anton Long. The De-Evolutionary Nature of Might is Right. 122yf
[23] Anton Long. Pseudo-Mythology and Mythos – Lovecraft, The Dark Gods, and Fallacies About The ONA. 121 Year of Fayen
[24] Anton Long. Lapis Philosophicus. 2/2/123 yfayen
[24] The extended rite of Internal Adept involves the candidate in living, for around six months, in an eremitic way, in a wilderness area, bereft of human contact and modern comforts. The Camlad rite of The Abyss requires the candidate to live alone, without speaking, in an underground cavern or isolated dark cave for a lunar month, dependant on food and water brought and left by a fellow ONA member.
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 of Kindred Honour
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.
Bibliography – ONA Texts
Printed works
§ The Black Book of Satan. Thormynd Press, 1984, ISBN 094664604X
§ Satanic Letters of Stephen Brown. Two volumes. Thormynd Press, 1992
§ Hostia, Secret Teachings of the ONA. Three volumes, 1991-1992
§ Satanism: An Introduction for Occultists. 1992, ISBN 0946646295
§ Hysteron Proteron. 1992
§ Satanism: A Basic Introduction for Prospective Adherents. Second edition, 1992
§ The Deofel Quartet. Anton Long 119yf revised editions. Privately printed 2011
§ Documents of the Inner ONA Sunedrion, Oxonia, 122 yf. Privately printed 2012
§ Documents and Transcripts Relating to the ONA Sunedrion, Florida. Privately printed 2012
MSS
§ Naos – A Practical Guide to Modern Magick. Typewritten & spiral-bound MS. 1989 [Xerox copies subsequently distributed by Brekekk]
§ The Requisite ONA. A Practical Guide to the Sinister Sorcery of the Order of Nine Angles. 981 pages. 121 Year of Fayen [Incorporates a Xerox copy of the 1989 Naos MS]
§ The Sinister Abyssal Nexion. 14 pages. 122 Year of Fayen
e-texts
§ Anton Long. Eulalia: Dark Daughter of Baphomet. 2008 CE [pdf]
§ Anton Long. The Discovery and Knowing of Satan – Satan, Acausal Entities, and The Order of Nine Angles. 2011 ev
§ A Camlad Rounerer [Anton Long]. The Rounwytha Way In History and Modern Context. 2011 CE
§ Magian Occultism and The Sinister Way, n.d but c. 2011. [pdf]
§ Anton Long. Baeldraca – From Causal To Acausal Terror. 121 Year of Fayen [pdf]
§ The Non-Essential Anton Long. 121yf [pdf]
§ Anton Long. Toward The Abyss – A Guide for the Internal Adept. 122 Year of Fayen
§ Anton Long. Presencings Of A Hideous Nexion. 122 Year of Fayen
§ Anton Long. Denotatum – The Esoteric Problem With Names. 122 Year of Fayen
§ Anton Long. Toward Understanding Satanism. 122 yfayen
§ Anton Long. The Dark Arts of The Sinister Way. Version 2.01. 119 yf (revised 122 yf)
§ Anton Long. The Geryne of Satan. 122 Year of Fayen (revised 2455853.743)
§ Marcheyre Rhinings. 122 Year of Fayen [pdf]
§ ONA Classic Texts. Five volumes. 122-123 yf [pdf]
§ A Glossary of Order of Nine Angles Terms. Version 3.07. 123 yfayen [pdf]
§ Frequently Asked Questions About The Order of Nine Angles. Version 4.05. 123 Year of Fayen [pdf]
§ Anton Long. Alchemical Seasons and The Fluxions of Time. 123 Year of Fayen
§ Anton Long. Knowing, Information, and The Discovery of Wisdom. Version 1.03. 123 Year of Fayen
Archives
§ Microfilm. Documents from the ONA, Temple of the Sun, and various other occult groups. 1968-1988 [Private collection]
§ The Sinister Tarot. Original art-work by Richard Moult. c.1989 onwards. Some Tarot images missing. [Private collection]
§ Anton Long. Selected correspondence. 1986-2012 [Private collection]
§ CD-ROM. Download of all items from the (now defunct) authorized nineangles.info website. November 2012.
Web resources
§ ONA authorized blogs, accessed 2/2/2013 –
The vast majority of items on the above blogs were authored by Anton Long.
§ Internet archive of 2012 ONA authorized website, accessed 2/2/2013 –
http://web.archive.org/web/20120117235238/http://www.nineangles.info/
The vast majority of items on that website were authored by Anton Long.
§ Partial internet archive of 2005 ONA authorized ‘mirror website’, accessed 2/2/2013
http://web.archive.org/web/20051213011018/http://camlad9.tripod.com/
The vast majority of items on that website were authored by Anton Long.
§ Goodrick-Clarke, Nicholas. Black Sun: Aryan Cults, Esoteric Nazism, and the Politics of Identity. New York University Press, 2002.
§ Kaplan, Jeffrey, ed. Encyclopedia of White Power: A Sourcebook on the Radical Racist Right. Rowman & Littlefield Publishers Inc., 2000.
§ Kaplan, Jeffrey. Nation and Race: The Developing Euro-American Racist Subculture, Northeastern University Press, 1998, ISBN 1-55553-331-0
§ Leather, Stephen. Midnight. Hodder & Stoughton. 2011. ISBN 978144470066
§ Leather, Stephen. Nightmare. 47North. 2012. ISBN 9781612182315
§ Monette, Connell. The Order of Nine Angles, in Mysticism in the Twenty-First Century. [Forthcoming, Al Akhawayn University, Fall 2013]
§ Per Faxneld & Jesper Petersen (eds). The Devil’s Party: Satanism in Modernity, Oxford University Press, 2012. ISBN 9780199779246
§ Senholt, Jacob. Secret Identities in The Sinister Tradition: Political Esotericism and the Convergence of Radical Islam, Satanism and National Socialism in the Order of Nine Angles, in Per Faxneld & Jesper Petersen (eds): The Devil’s Party: Satanism in Modernity, Oxford University Press. 2012. ISBN 9780199779246
§ Sieg, George: Angular Momentum: From Traditional to Progressive Satanism in the Order of Nine Angles. Norwegian University of Science and Technology, Conference: Satanism in the Modern World, November 2009
Order of Nine Angles
“The Order of Nine Angles…”
“They’re dangerous people, Jack”“I guessed as much…The human sacrifice was the clue.” {1}
As noted in Perspectives on the Order of Nine Angles, “how someone, or some group, is publicly perceived and understood (or misunderstood) by others unconnected to that person and not involved with that group can be interesting, and a rough gage of influence.” Ditto with regard to how such a group is portrayed in fiction.
Over the past decade, the ONA has been mentioned in a few works of fiction – both mainstream and otherwise. For instance, in Alex Unlimited: Split-Second Sight by Dan Jolley – who once worked for DC Comics – a 2007 work published by the US based Magna distributors Tokyopop.
“Order of Nine what?”
“Really aggressive. Not people you want to mess with…”
The ONA also appears in some of that genre named ‘fan fiction’, once confined to small sometimes underground zines {2} but now with its own internet sub-culture. For example, the following, from a story entitled An Unbreakable Bond authored by Ennauethys and part of the Anime/Manga sub-culture:
“Then there’s the order of nine angles which is not something you want to delve into…”
But the most detailed mention, so far, of the Order of Nine Angles in recent (non-O9A) fiction is in the novels of mainstream (and best-selling) author Stephen Leather, a former journalist on newspapers such as The Times (of London) and the South China Morning Post in Hong Kong. His novels have been translated into more than ten languages and he has written for television shows such as London’s Burning and the BBC’s Murder in Mind series.
The following quotes, about the ONA, are from his 2011 novel Midnight, published by Hodder & Stoughton (ISBN 978144470066).
‘I’m on a steep learning curve,’ said Nightingale. He leaned forward, his arms resting on his knees as he held his beer bottle with both hands. ‘The last time we spoke you said that my father was part of a sect that practised human sacrifice.’
‘The Order of Nine Angles, yes.’
‘My father said I should talk to them. They were connected to my sister’s adoption and he said they might be able to help me.’
Wainwright exhaled through pursed lips. ‘They’re dangerous people, Jack.’
‘I guessed as much,’ said Nightingale. ‘The human sacrifice was the clue.’
[…]
He says that Fairchild belongs to the Order of Nine Angles. Have you any idea what they do?’
Jenny shook her head.
‘They kill people,’ he said quietly.
In his newer novel, Nightmare, published in 2012 by 47North – ISBN 9781612182315 – the Order of Nine Angles appear to play an even greater role:
Nightingale leaned forward, both hands around his bottle of lager. ‘Let me ask you something, Marcus. Okay?’
‘Go ahead,’ said the lawyer.
‘Are you a member of the Order of Nine Angles?’
Nightingale resisted the urge to smile when he saw the look of surprise that flashed across the lawyer’s face.
[…]
‘So you know already. Yes, I am a member of the Order. Have been for years. So let me ask you a question in return, Jack. The Order goes to a lot of trouble to maintain a low profile, so who told you about us?’
‘A friend.’
‘An informant, you mean? I assume that your friend is an outsider. In the entire history of the Order no member has ever divulged any details of who we are or what we do.’
[…]
“The Order of Nine Angles? Trust me, there’s nothing charitable about them. Human sacrifice plays a big part in what they do. They call it culling.”
[…]
‘I’m serious, Jack. Fairchild is pure evil. Don’t even think about taking him on. He’s got the whole Order of Nine Angles with him. You go up against one and you’ll be facing them all.’
What is interesting is that in contemporary fiction, of whatever genre, the ONA is portrayed as a decidedly evil group. The bad guys. Which is how it should be – culling is a clue – for the ONA admit they are:
(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 {3}
and that “performing, with a congregation and with cantors trained in esoteric Chant, The Ceremony of Recalling with opfer ending” is one of the three basic tasks a new Initiate is expected to undertake {4}.
However, if one wanted to be accurate/pedantic, the Order of Nine Angles have more bad girls than bad guys, and bad ONA girls would certainly make interesting characters in a novel.
R.P.
2013 ev
Notes
{1} Midnight, a novel by Stephen Leather, published by Hodder & Stoughton (ISBN 978144470066)
{2} In the 1990’s, a printed underground USA publication entitled Factsheet Five used to list many such zines published by a variety of sub-cultures.
{3} Toward Understanding Satanism. See also Praxis and Theory of The Order of Nine Angles.
{4} As noted in many texts including Order of Nine Angles Style, O9A Chic and Pretenders, Frauds, and The Order of Nine Angles, the internet-pretendu-crowd are not part of the ONA. The ONA has consistently stated that in order to advance to the Grade of Internal Adept the candidate must not only have learnt Esoteric Chant and the Star Game, and undertaken Insight Roles, but also culled. Those claiming to be ONA should be asked if they have:
(1) Undertaken a culling?
(2) Undertaken the rite of external adept?
(3) Trained for and achieved the basic physical challenges of our Way?
(4) Undertaken several Insight Rôles?
(5) Undertaken the rite of internal adept or spent at least three months alone in the wilderness?
(6) Indulged in violent, ‘criminal’, and other amoral activities for six months to a year?
(7) Acquired skill in esoteric chant and performed it with a group?
(8) Acquired skill in the advanced form of the star game?
(9) Undertaken rites to invoke the dark gods using a large crystal tetrahedron?
(10) Run a group/nexion/temple of many individuals for a year or two – and so had to deal with their questions, the squabbles, the rivalry?
(11) Had that group/nexion/temple plan and conduct the tests for selecting an opfer and then perform a rite of sacrifice?
(12) Sinisterly manipulated or incited someone, or several, into undertaking a culling and/or an act of terror?
(13) Sinisterly manipulated or incited someone, or several, into a life of violence and/or crime and/or of practical heretical/adversarial activism disruptive of the status quo?
If they have not done all these things – or have only done a few and are not in the process of doing or planning to do the rest – then they are only pretending to be O9A.
Order of Nine Angles
Classic ONA Texts
Pretenders, Frauds, and The Order of Nine Angles
Over three decades ago, we had the imposters. With the advent of this new-fangled internet thingy, these imposters had and have a new medium most suited to their plebeian nature.
Over two decades ago I said:
“I shall be honest – Satanism has been hijacked. By posers, by pseudo-intellectuals and by gutless weaklings who like the glamour and danger associated with it in the public mind but who do not have the guts to be evil – to do dark deeds… Well, I am sick of these imposters.”
So it is that these gutless weaklings, these self-described ‘satanists’, now prattle on and on and on – in cyberspace – about satanism (mostly anonymously of course) and yet have no dark, evil, genuinely, Satanic deeds to their name. Never having once done or incited acts of chaos, violence, ‘crime’, culling, and terror, and never once having taken themselves to and beyond the moral, legal, limits imposed by The System.
Thus we have pretentious mundane gits pecking away at their keyboards in order to spew forth into cyberspace their plebeian opinions about ‘reality’ and sorcery and the sinister, while all the while they are in thrall to the delusions of Magian Occultism and to the delusion that they – these puny humans on some planet orbiting some nondescript star in one corner of one Galaxy among billions of Galaxies – matter in some way and that not only do they ‘understand’ and ‘know’ but they can control the forces of the cosmos. Thus they, these alleged satanists and alleged practitioners of the Black Arts of the Left Hand Path – these egoists who inanely attempt ‘to deify’ their mundane self – write mumbo-jumbo such as:
“I enter into the Realm of Creation to work my will upon the Universe.”
“The only sacrifice we do perform is a voluntary sacrifice of self to Self that takes the form of words.”
“There is only our own consciousness.”
“We hold as sacred the Life of humanity. Our self love and our self dissatisfaction is expressed upon humanity.”
“In ritual, you can begin to reach inward to contact the true and tangible god of your own universe.”
Not to mention pseudo-intellectual babble such as:
“Herein lie the roots of a certain kind of outcome-justified thinking that is prevalent in modern culture. The ethics of Plato reflect his commitment to teleology, the doctrine that purpose and design are apparent in nature, and that natural phenomena move inexorably towards certain goals of ultimate self realization.”
[Note: We might be unkind and enquire (a) as to whether the author can read Plato in Greek or has to rely on translations, and (b) how many years has he devoted to the study of the works of Plato. For if he cannot read Greek and has not undertaken such a years-long study then, from a scholarly, intellectual, perspective his words merely convey his personal opinions about a subject he does not know very well, and thus his opinions are worthless. The afore-quoted babble certainly indicates a pretentious specimen of Homo Hubris trying, and laughably failing, to appear erudite.]
Naturally, these satanic pretenders and pseudo-intellectuals infesting the Occult milieu will not STFU, for the internet provides them with a sense of importance, and if they spew forth their mumbo-jumbo, their opinions, and their pseudo-intellectual babble for long enough they might even gain some admiration (and even acceptance) from their fellow pretenders. Why, they might even go on to self-publish a book about ‘satanism’ and/or about the Occult, as they might even found some ‘temple’ or ‘coven’ or group and appoint themselves a ‘high priest’ or even an ‘ipsissimus’.
What these self-important egoistic pretenders do not know, or ignore, is that a real understanding and a real knowing arise – and only arise – from three things. (1) From a participation, of many years, in real life of such an exeatic intensity that it brings pathei-mathos, with all the attendant sadness, joy, ecstasy, anguish, and personal suffering; (2) from a rational reflexion on the foregoing and thus a placing of such personal participation into an Aeonic, a cosmic, perspective; and (3) from a refined and a scholarly study and a seeking of knowledge spanning at least a decade.
Now, one of the real secrets of the LHP, of satanism, of the sinister, is that it encourages, it provokes, it encompasses, it guides the individual into all of these three, so that it is a way for the individual to acquire, to feel, to know, wisdom, and which knowing and feeling so profoundly affect the person that they are transformed into a new variety of human being.
But what in some way is worse than these modern self-described ‘satanists’ are some of those who now are associating themselves with – or claiming to be – ONA, mostly anonymously and invariably via the medium of the internet. Of course, these Order of Nine Angles wannabes have no real-life sinister deeds to their name (even though some of them claim they have) just as they have never followed our hard Seven Fold Way. Not for them a culling or three; or the amorality of a career of ‘crime’. Not for them running a street gang for a year or more. Not for them a year-long Insight Rôle or two. Not for them hard physical challenges and three months in the wilderness alone. Not for them the intellectual challenge of the advanced Star Game or spending a year mastering, and then performing with a group, Esoteric Chant. Not for them the esotericism of using such chant with a large crystal tetrahedron to see what occurs within and external to their psyche.
For these frauds prefer pretension and words to living – year after year and for decades – a real sinister amoral exeatic life, with some even acquiring (to those lacking real Occult abilities) something of a ‘reputation’ outside of ONA circles. Yet we know who the frauds are, just as some of the frauds themselves know who and what they are, although naturally in some cases they do not know what they are, such is the excess of their arrogance, their self-delusion, their pretension, their belief that they are and have been ‘very clever’.
Of course, in some small way some of these muppets may be useful, for a while. And useful to us, for example, in spreading (knowingly or unknowingly) the ONA mythos and ONA propaganda, or as in (unknowing to them) playing japes on and confusing mundanes, or as in diverting public attention from some of those of our kind who wish to operate in the shadows, or as in distributing our MSS and so perhaps inciting others of our sinister kind around the world to actually presence the dark by their living or by beginning the hard journey to wisdom by following our Seven Fold Sinister Way.
So while they serve a useful purpose we might choose not to publicly expose them for the frauds they are. And it is fun watching them, and – occasionally – toying with them, in public and in private. And fun observing how mundanes are often conned by these ‘ONA pretenders’ even though the very words these pretenders write and say betray them for who and what they really are.
Meanwhile, we shall keep doing our two necessary sinister things. (1) Clandestinely recruiting, person to person, in the traditional way; and (2) openly and clearly stating just who and what we are, and what Satanism and the sinister mean – as in practical, amoral, heretical, exeatic, deeds, as in gaining skill in our difficult and dangerous Dark Arts, and as in our life-long quest for wisdom.
But the causal Time will arise, and (in Aeonic terms) soon, when such muppets will no longer be needed or useful, just like the medium of the internet.
AL (Order of Nine Angles) 121 yf
Source: Documents of the Inner ONA
Further Reading:
Dark Arts of the Order of Nine Angles
Order of Nine Angles
Classic ONA Texts
The Discovery and Knowing of Satan
Satan, Acausal Entities, and The Order of Nine Angles
The Order of Nine Angles is an esoteric association of individuals, and the emphasis of this association is on: (1) practical experience and challenges (Occult, exoteric, and amoral) and (2) on the authority of individual judgement. Thus, for the ONA, 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.
Hence the ONA – by our Labyrinthos Mythologicus, our philosophy and praxis, our traditions – just suggests, incites, inspires, annoys, tests, challenges, provokes, intrigues, perplexes, and (in some individual cases and if asked for) may offer some practical personal guidance. We also place no restrictions – moral, legal, or otherwise – on the individual nor assign any moral value to the methods, the praxis, which we suggest might lead to knowledge, insight, discovery, self-development and thence to answers to questions concerning life, existence, the Occult, and the nature of Reality. In fact, we positively encourage amoral experiences, heresy, and the transgression of accepted norms.
Therefore in specific matters – such as the nature and reality of the being described by the exoteric name Satan, and the nature and reality of what we have termed acausal entities [the Dark Gods et al] – we expect individuals to arrive at their own conclusions, based on their own practical experience and learning, since we have no dogma about such matters, no orthodoxy, and certainly make no claims that we possess the truth or have all the answers, and certainly never claiming that we possess some sort of absolute authority: diabolical, supra-personal, revelatory, or whatever. 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.
What we do claim is that our practical way works, in terms of encouraging and producing a certain type of individual, and in terms of assisting those individuals to develop a certain wisdom and insight, both Occult and otherwise.
Apprehensions of Satan and Acausal Entities
In respect of Satan and acausal entities, our tradition – our accumulated individual pathei-mathos – suggests that there are two possible modes of apprehension of such beings/entities, and that one of these apprehensions can only be known by individuals actually engaging in practical Occult activity of a certain type [i.e. following our Seven Fold Way from Initiate to Internal Adept]. Having then so discovered and so experienced this particular apprehension, they are then and only then (in our view) in a position to make an informed and personal judgement about which of the two suggested apprehensions, in their opinion, might be a valid apprehension of Reality.
These two modes of apprehension of such entities are:
(1) The first mode of apprehension is that Satan and such entities have their origin, their existence, their reality, in our human consciousness/unconscious/imagination so that, in effect, they are symbols/archetypes, with Satan [the Satan] being, for example, an archetype of heresy, rebellion, chaos, and adversarial conflict, and/or with ourselves as individuals being a satan and thus heretical, rebellious, adversarial, amoral. [1]
This mode of apprehension of such entities – while allowing for certain Occult mysteries and even (to some extent) for sorcery – is one dependant on Reality as conceived and as understood by Phainómenon; by what is apparent to us by means of our physical senses and what we deduce by causal means (by for example mathematics and experimental science) from such Phainómenon. In this Reality, sorcery is most often understood as an effect or effects of the human will, either individually (as in hermetic magick) or collectively (as in ceremonial magick).
In this particular apprehension, Satanism is conceived by the ONA as an Occult adversarial praxis, as an individual and group rebellion, as heresy, as one means of exeatic living, and as a causal form to Presence/Experience The Dark in this current still Nazarene-infested Aeon. Here, Satan can be discovered within us, and within others: and conceived as being part of our nature as human beings.
In this mode, Satan has no ultimate power or authority over us since such power and such authority as are deemed to be satanic are conceived as being within us or capable of being acquired by us by our development and liberation as individuals.
(2) The second mode of apprehension is that Satan and such entities are actual types of being (acausal life/energy) in a posited acausal continuum, which acausal continuum is quite distinct from the causal phenomenal realm described by such sciences as physics and astronomy, and which acausal beings are quite distinct from all the life-forms we know and have experienced by Phainómenon and understood by causal sciences such as biology. [2]
This mode of apprehension is thus one which posits/suggests a Reality of an acausal universe beyond/separate from the causal universe of Phainómenon (and of physical galaxies, stars, planets), and also of acausal beings living in this weird a-spatial, a-temporal, acausal universe, with the Cosmos being the totality of causal and acausal universes.
This apprehension is one where Satan is one entity of a particular acausal species, and which entity is said (by tradition) to have presenced/been manifest on Earth (by means of a nexion or nexions) in our historical past, with the being exoterically named Satan said to be, when manifest in the causal, a shapeshifter with the ability to assume human and other forms.
In this particular apprehension, Satanism is conceived by the ONA as the praxis and the way of life of those who are, or who seek to be, a friend both of the acausal shapeshifting entity known by the causal name ‘satan’ and a friend of other acausal beings similar to this Satan. Here, in this mode of apprehension, it is said that this entity Satan – and similar acausal entities – can be discovered/’contacted’/known by various esoteric rites and methods, and that one means of cultivating such a friendship is to follow our traditional Seven Fold Way as outlined in Naos, and in texts such as the original Black Book of Satan and The Grimoire of Baphomet. [3]
In this mode, Satan – and some other acausal entities – are understood as beings far more powerful than ourselves, and beings which we, as humans, cannot (even by Occult means) control.
Individual Judgement and the Appearance of Opposites
The ONA thus has two apprehensions of Satan and thus two types of satanism, with individuals free to choose and use and experience which of these satanisms they want or believe might be useful.
For such use and experience, of both, is according to our tradition the means whereby each individual can decide which – or neither, or both – of these satanisms their judgement informs them presents a better understanding of themselves, of Satan, and of Reality. Thus will they – or thus can they, possibly – become aware of the esoteric essence which has become hidden through causal abstractions and even by naming [4], and which awareness is of opposites-as-appearance not as Reality.
Hence one reason why the ONA – esoterically known and appreciated – is an association of sinister-numinous emanations, and why (of course) we continue to annoy, provoke, intrigue, and perplex many Occultists (especially many who describe themselves as Satanists) and why we continue to incite and inspire others by our tests, our challenges and our mysteriums.
Anton Long
2011 ev
Order of Nine Angles
Notes:
[1] Refer for instance to the ONA text The Geryne of Satan (pdf).
[2] A brief overview of the acausal is given in the ONA text The Ontology and Theology of Traditional Satanism.
[3] Controversially, we apprehend Baphomet as The Dark Goddess, the entity – the lady – to whom human sacrifices were and are made. She is the bride-and-mother of Satan.
[4] Which naming includes ‘satan’. On this problem of names obscuring, refer to the ONA text Denotatum – The Esoteric Problem With Names.
Words/Forms: This article had its genesis in some private correspondence (during October 2011 ev) with someone living in Africa who, having been acquainted with the ONA for over a decade, sought to elucidate certain esoteric matters relating to the ONA tradition, and one of whose questions related to Satan.
Praxis and Theory of The Order of Nine Angles
A Précis for Critics, Neophytes, and Academics
O9A
Alii dicebant terram novem constare angulis, quibus celo innititur
The Order of Nine Angles (ONA, O9A) may be said to be unique among Satanic, Left Hand Path [1] – and Occult groups in general – for a variety of reasons, which are:
i) The emphasis on practical ordeals, physical challenges, and exeatic [2] living, manifest for example in insight roles, the rite of the abyss, the grade ritual of internal adept, and the physical challenges of the Seven Fold Sinister Way [3]
ii) The avowal of culling (that is, of human sacrifice) [4]
iii) The emphasis on the feminine, the sinisterly-numinous, and on cultivating muliebral [5] skills such as the development of empathy
iv) Their Aeonic perspective and the decades-long nature of the ONA initiatory quest
v) Their aural traditions and aristocratic ethos
vi) Their Labyrinthos Mythologicus
vii) Their involvement with and support of subversive, revolutionary, and extremist, ideologies and groups
viii) Their distinct esoteric vocabulary, which includes terms such as nexion, acausal, sinister dialectic(s), exeatic, rounwytha, Baeldraca, Drecc, alchemical seasons, insight roles, muliebral, and mundanes. [6]
Unsurprisingly, factors (i), (ii), and (vii) have received most attention from critics and from those few academics who have studied or are studying the ONA, leading one academic, for instance, to write that the Order of Nine Angles “represent a dangerous and extreme form of Satanism” [7], another to write that “ONA-inspired activities [have] managed to enter the scene of grand politics and the global War On Terror” [8], and leading many critics to describe the ONA as a ‘nazi/fascist Satanist’ group [9].
Equally unsurprisingly, factors (iii), (v), and (vi) have, so far and publicly, received no attention whatsoever from critics and from those few academics who have studied or are studying the ONA. Which of course has led to such critics and such academics to have a distorted (or simplistic) view of, and to publish a rather ill-informed view of, the ONA. Therefore it seems only fitting to consider if only briefly these neglected aspects of ONA praxis and theory in order to draw attention to them so that a more informed view of the Order of Nine Angles may be obtained.
This informed view should reveal the ONA to be a creatively diverse organization whose praxis and theory are complex and, while decidedly satanic, encompass far more than the terms ‘satanism’ and Left Hand Path describe at least insofar as those terms are currently used and defined by academics.
Interestingly, and provocatively [10], the ONA use the standard definitions of satanism and satanic – given in the complete Oxford English Dictionary – to describe themselves, writing in the text Toward Understanding Satanism (dated 122 yfayen) that,
“What is lacking in all of these modern [self-described satanic] 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.
The Satanic Heresy of the Order of Nine Angles 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, transformation/development of individual human beings by esoteric and exoteric means.”
The Muliebral and the Sinisterly-Numinous
In contrast to the male-dominated groups – such as the Church of Satan and the Temple of Set – that most critics and most academics consider as dominating and representing the Left Hand Path and contemporary Satanism, the Order of Nine Angles despises the patriarchal ethos and the ‘might is right’ masculous [11] attitude that is an integral part of such groups (consciously or otherwise) and which ethos and which attitude is evident in the behaviour, the attitude, and the writings, of those who adhere to such groups or imitate them.
The ONA forthrightly describe the doctrine of ‘might is right’ as,
“…the instinct, the raison d’être, of the cowardly bully for whom instinct, mere brute physical strength, or superior weaponry, or superior numbers, command respect and enable them to intimidate and bully others and so get their own way […] Such individuals do not possess that instinct for disliking rottenness that is the mark of the evolved, the aristocratic, the cultured, human being. Thus are they akin to uncultured barbarians.
Culture essentially implies four important qualities that such barbarians, such talking animals, lack – and these qualities are empathy, the instinct for disliking rottenness, reason, and pathei-mathos. It is these qualities that not only distinguish us from other animals (and thus express our humanity) but which and importantly enable us to consciously change, to develope, ourselves and so participate in our own evolution as beings. Animals do not have this choice, this ability.
To make the doctrine of Might is Right central to, or an integral and important part of, some Occult or Satanic way or praxis (like, for example, the Church of Satan did and does) is to negate the very basis of such esoteric ways and praxis. For the essence of such esoteric ways – and especially of Satanism – is to use certain Occult techniques and methods to develope certain esoteric faculties and enable the development, the evolution, of the individual. Where such Occult or Satanic ways may or do differ is in the techniques and methods used and in how development, and evolution, of the individual is understood.Thus, in the traditional Satanism of the Order of Nine Angles, the evolution of the individual is understood as arising from a practical synthesis, via testing personal experience and magickal praxis, of what is commonly, and – considered esoterically – incorrectly regarded as the opposing opposites of Light and Dark. In addition, for the ONA the development of the individual – and the cultivation of their faculties, esoteric and otherwise – is indissolubly bound with pathei-mathos, and with empathy. Empathy esoterically [i.e. ‘dark empathy’] is the ground of genuine sorcery: an awareness of both affective and effective change [causal and acausal change] and which awareness is the knowing of ourselves as but one connexion, one nexion, to those energies (or forces) which are the essence of Life and thus the essence of our own existence as a human being.” The De-Evolutionary Nature of Might is Right (122 Year of Fayen)
It is no coincidence therefore that,
“We [the ONA] always seem to have more women than men, at least pre-Internet, and certainly still do in our traditional nexions following the Seven Fold Way. Partly because of a knowing of and respect for the natural abilities of certain women, their character; partly because of the Rounwytha ethos that is central to the Order of Nine Angles, past, present and future, and also because our Way demands a genuine, sharing, empathic, and equal partnership between men and women, and because of our acceptance that Sapphism is natural and, to an extent, esoterically important.One of the manifest errors – distortions – of the Left Hand Path, and of the Satanic, Magian Occultism so prevalent in the West, in the past, as still now, is its patriarchal nature and the fact that it is dominated by the de-evolutionary doctrine of so-called ‘might is right’ and thus dominated by and infested with male specimens of Homo Hubris who have no sense of honour, no culture, no empathy, no arête, little or no self-honesty, little or no manners, but who instead possess a bloated ego and a very high opinion of themselves.” Presencings Of A Hideous Nexion (122 yfayen)
Furthermore, according to the ONA, to achieve Adeptship it is necessary for the initiate to develop the muliebral faculty of empathy, a process begun by their basic rite of Internal Adept – that is, by the candidate spending one particular alchemical season (of around three months duration) living alone in the wilderness – and ended by their Camlad Rite of The Abyss, involving as this abyssal rite does in the candidate spending a lunar month living alone in a natural cavern or an underground chamber [12].
Thus the Adept – and more so the Magus/Mousa – has developed an appreciation and an understanding of the sinisterly-numinous:
” The term sinister-numinous is employed by us – part of our esoteric ONA-speak – to describe the living unity beyond the abstract, the lifeless, division and dialectic of contrasting/abstractive/ideated opposites. A division most obvious in the false dichotomy of ‘good’ and ‘evil’, and a division not so obvious in denotatum and thus in both Magian religions with their god, prophets, scriptures, and in occultisms and religions devolving around named ‘deities’ […]
For such a knowing and such of living of the sinisterly-numinous – and the personal learning, the pathei-mathos, that results – is the means to know, to live, to be, the natural balance, the Life, beyond abstracted opposites and all abstractions, and it is this natural, wyrdful, Cosmic balance, that is the quintessence of our new type of human being, and makes us and marks as a breed apart, as quite different from Homo Hubris and all other manifestations of human life on this planet […]
In terms of the way of the Adept, of someone following our Seven-Fold Way, an experience and thence a wordless personal knowing of this living unity is the purpose of the Camlad Rite of The Abyss and of the living that precedes it. Part of this personal knowing is of Wyrd, and thence of the Aeonic perspective beyond a personal destiny; a knowing, experiences, that move – that develop – the individual far beyond the attempted deification of the ego, the self, and beyond the hubris, arrogance, posturing, lack of self-honesty, and self-delusion, that are the basis of all Magian occultism, whether such occultism be described as RHP, LHP, or satanic.” The Adeptus Way and The Sinisterly-Numinous (v. 2.03, 123 yfayen)
Labyrinthos Mythologicus
Being mischievous and sly – as self-described in texts such as Toward Understanding Satanism (dated 122 yfayen) and as befits a diabolic group – it is no surprise to find that the ONA have often referred to the games and the japes they play with and on ‘mundanes’, potential candidates, and even those seeking information about the Order of Nine Angles. The following two quotes are typical:
“Just how many times in the past three decades have we said just who and what we are? It’s all out there, in print, in cyberland, in the people of our traditional nexions. Just how many times have we said we are really sinister, satanic, amoral, heretical and offensive? How many times have we said that we manipulate and test people? That we toy with them? That we enjoy japes? That we have certain standards and guidelines?” Just Who Do They Think We Are? (122 yfayen)
“We, the Order of Nine Angles, have presented to outsiders – and to those incipiently of our kind – a series of tests, a modern Labyrinthos Mythologicus, and which tests begin with them being expected to distil our essence from our apparent conflicting opposites. For the majority now rely for information on what is presented to them via a medium such as the Internet, rather than on their own intuition, their empathy, their Occult skills, or on their own character when they (knowingly or unknowingly) meet with one of us in the real world.
For like attracts like. If they trust in and rely on words presented on some impersonal medium, then they will see only words and probably get confused by such words. But if they have our particular character, they will just know, and thus understand beyond the words and the disinformation we have spewn forth for over forty years to ensnare, entrap, enchant, entice, confuse, incite, dissuade, and jape.
For we are unashamedly elitist. Thus we have certain, particular, standards and if someone does not reach those standards, they are quite simply not good enough for us.
For instance, for those desirous of following our Seven Fold Way we have certain physical standards, and Grade Rituals for them to undertake: what we term the three basic ONA tasks. If they fail in these tasks, they fail – there are no excuses, and they can try again until they succeed and meet our standards, or they can go elsewhere. If they succeed, then and only then are they that type of our O9A kind.” O9A – Labyrinthos Mythologicus (122yf)
The ONA are thus expounding, and using, a modern and an amoral version of a technique often historically employed, world-wide among diverse cultures and traditions both esoteric and otherwise, to test and select candidates. Thus, what is surprising is not that the ONA do this and have – for over forty years – done this, but that other contemporary supposedly ‘satanic’ groups do not do so and have never done so.
This modern and an amoral version of a classic technique aids the aims of the ONA:
“There are two things concerning The Order of Nine Angles which may be said to express our raison ‘d’etre and which two things some people seem to have overlooked.
The first is that our primary aim is to breed, to develop, a new type of human being with such new beings establishing new ways of living for themselves. The second is that we are now and always been an esoteric association.
The first means that we possess an Aeonic perspective, beyond the life of the individual. That we understand the achievement of our aims and goals in terms of long durations of causal Time, of centuries and more. That we know that changing an ordinary human into one of our kind is a slow, difficult, testing, process involving as it does such things as exeatic experience, practical challenges, and pathei-mathos, as well as a coming-to-live both the sinister and the numinous. Thus our kind develop an awareness and a knowing of themselves as a nexion balanced between causal and acausal and of possessing within them – latent, then discovered, then developed and then lived – the sinisterly-numinous. For such a knowing and then a living of the sinisterly-numinous is an essential part of the development, the breeding, the emergence, of our new kind.
The second means not only that we have certain Dark Arts, certain skills, certain Occult methods and techniques, as well as an esoteric aural tradition, but also that one of our tasks is to recruit some suitable individuals and for such initiates to begin to follow the Adeptus way, since we know, from experience, that such a practical and Occult way is most efficacious in producing the new breed of human.” The Adeptus Way and The Sinisterly-Numinous (v. 2.03 123 yfayen)
ONA Aural Traditions and Aristocratic Ethos
Since its inception, the ONA has emphasized that its way is not only difficult, dangerous, and elitist, because also has an aural tradition. A diverse aural tradition that it has always maintained the initiate must judge for themselves, partly by developing certain esoteric skills and partly by using the personal judgement that it is one of the aims of the Seven Fold Way to cultivate.
This diverse aural tradition includes esoteric chant, the way of the Rounwytha [13], the alchemy of ‘the nine angles’ [14], esoteric myths and legends about ‘the dark gods’ including a female Baphomet, and local myths and legends relating to places such as Shropshire, Herefordshire, and the Fenland. The diversity, and at times confusing and occasionally contradictory nature, of this aural tradition is most certainly the result of the three different British groups that were, according to ONA sources, merged to form the Order of Nine Angles: the Shropshire based rural Camlad of Rounwytha fame, the more northerly ceremonial Temple of the Sun, and the Fenland/Cantabrigian Noctulians.
According to Anton Long
“One of the main reasons for the existence of esoteric groups such as The Order of Nine Angles and the Camlad Rouning is to be a living hereditary repository of a certain type of knowledge and to personally, directly, encourage some individuals to acquire the culture, the habit, of learning – practical, scholarly – and thus enable them to move in the traditional manner toward the goal of discovering and acquiring knowledge and thence wisdom. In the process of this moving-toward, some of these individuals may or will be changed, and thus become a breed apart, one of our kind; indeed, over almost forty years, the ONA has had some success in producing some such individuals of our particular, peculiar, esoteric kind.” Knowing, Information, and The Discovery of Wisdom (v. 1.03, 123 yfayen)
For there is, and always has been, within the ONA people of ‘a particular, peculiar, esoteric kind’ for it is one of the aims of the praxis of the ONA – of rites such as Internal Adept and techniques such as ‘insight roles’ – to breed and to encourage people who exemplify the aristocratic ethos, the ancestral pathei-mathos [15], that is at the heart of ‘the ONA way’; an ethos of kindred honour, of esoteric learning and knowledge, of culture, of empathy, of arête, self-honesty, self-control, and of manners. Of those who despise uncouth, plebeian, mundanes in thrall to their desires, in thrall to their unconscious and to the archetypes and the abstractions of the societies of their time.
Thus:
“Our Occult kind, our Adepts, have: (1) a type of pagan knowing and understanding of the natural world; (2) a certain sensitivity and empathy; appreciate such muliebral qualities in others, and thus appreciate, understand, women and their potential; and (3) a certain culture, where by culture here is meant (i) the arts of life made manifest by living by our code of kindred-honour, (ii) having a living (and thus numinous) tradition, (iii) having self-control, self-honesty, (iv) having a certain learned knowledge of the Arts, literature, and music of their own ancestral culture, and (v) having the all-important knowing of themselves as but one nexion between a causal past, their present short-lived life, and the wyrdful futures that will exist after their causal death.”
R. Parker
November 2012 ev
Footnotes
[1] The ONA have their own definition of the Left Hand Path (LHP) which is:
The amoral and individualistic Way of Sinister Sorcery. In the LHP there are no rules: 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, and does not abide by the ethics of mundanes. In addition, the LHP is where the individual learns from the practical deeds and practical challenges that are an integral to it. Glossary of ONA Terms (v. 3.07)
[2] The ONA define exeatic as:
To go beyond and transgress the limits imposed and prescribed by mundanes, and by the systems which reflect or which manifest the ethos of mundanes – for example, governments, and the laws of what has been termed “society”. Glossary of ONA Terms (v. 3.07)
[3] An initiate of the ONA is expected to successfully undertake all of the following physical challenges:
The minimum standards for men are (a) walking 32 miles carrying a pack weighing not less than 30 lbs in under 7 hours over difficult hilly terrain; (b) running 20 miles in less than two and half hours over fell-like or mountainous terrain; (c) cycling not less than 200 miles in 12 hours.
[4] See for example (a) the important 2011 ONA text Concerning Culling As Art and (b) guides to their Seven Fold Way where finding, testing, and culling an opfer is a task every External Adept is expected to undertake, qv. A Complete Guide To The Seven-Fold Sinister Way (1989, revised 2009) contained in the compilation The Requisite ONA.
The ONA despise animal sacrifice, maintaining that it is much better to sacrifice suitable mundanes given the abundance of human dross.
[5] Muliebral:
Of, concerning, or relating to the ethos, the nature [physis], the natural abilities, of women. From the Latin muliebris. Among muliebral abilities, qualities, and skills are: (1) Empathy; (2) Intuition, as a foreseeing – praesignification/intimation – and as interior self-reflexion; (3) Personal Charm; (4) Subtlety/Cunning/Shapeshifting; (5) Veiled Strength. Glossary of ONA Terms (v. 3.07)
[6] Many of the terms of this distinct esoteric vocabulary are explained in the ONA’s A Glossary of ONA Terms, the latest version of which is numbered 3.07 and dated 123 yfayen.
[7] Per Faxneld: Post-Satanism, Left Hand Paths, and Beyond in The Devil’s Party: Satanism in Modernity. Oxford University Press (2012), p.207
[8] Senholt, Jacob. Secret Identities in The Sinister Tradition, in Per Faxneld & Jesper Petersen (eds), The Devil’s Party: Satanism in Modernity. Oxford University Press, 2012
[9] See, for example, Chapter 11 of Goodrick-Clarke’s Black Sun: Aryan Cults, Esoteric Nazism, and the Politics of Identity. New York University Press, 2002.
[10] Refer for instance to the ONA text Order of Nine Angles Style, ONA Chic (122 yfayen)
[11] Myatt, in the Enantiodromia and The Reformation of The Individual chapter of his seminal work Recuyle of the Philosophy of Pathei-Mathos, describes the unnatural division between the masculous with the muliebral, having defined the masculous as a term “used to refer to certain traits, abilities, and qualities that are conventionally and historically associated with men, such as competitiveness, aggression, a certain harshness, the desire to organize/control, and a desire for adventure and/or for conflict/war/violence/competition over and above personal love and culture. Extremist ideologies manifest an unbalanced, an excessive, masculous nature.”
[12] The Place of Empathy in the Esoteric Tradition of the Order of Nine Angles, ONA text, dated 122 Year of Fayen.
[13] Between early 2010 and late 2011, Anton Long – for the benefit of later generations, and following many requests including some from academics, wrote about this aural tradition for the first time – q.v. the following ONA texts:
(a) The Rounwytha Way In History and Modern Context
(b) Denotatum – The Esoteric Problem With Names
(c) Alchemical Seasons and The Fluxions of Time
See also footnote [15] below.
[14] In the draft of a chapter about the ONA for a proposed university textbook (in both English and Arabic) about modern esoteric movements, Professor Connell Monette – of Al Akhawayn University, Ifrane, Morocco – has written about some possible historical sources for both ‘the nine angles’ concept as used by the ONA and for the mythos of ‘the dark gods’.
Of the term nine angles, Professor Monette writes:
” A further possibility suggested by ONA texts is that it refers to nine emanations of the divine, as recorded in medieval Sufi texts. It is equally likely that the Order has borrowed from classical Indian tradition that arranges the solar system into nine planets, and the world itself has nine corners; or perhaps from the Sanskrit srivatsa, a special mark with nine angles that indicates the supernatural or the heroic.
On the nine angled srivatsa, Gonda states that: ‘This [mystical] figure has nine angles: the number nine often occurs in connection with auspicious objects, powers and ceremonies related to material welfare’. See Gonda, J. ‘Ancient Indian Kingship from the Religious Point of View’, Numen, Vol. 4, Fasc. 1 (Jan., 1957): 24-58.
The Indian belief that the world has nine corners is attested even in medieval European sources, e.g. Father Emanual de Veiga (1549-1605), writing from Chandagiri in 1599 who states ‘Alii dicebant terram novem constare angulis, quibus celo innititur.’ (Others said that the Earth had nine angles, by which it was lifted up to Heaven), see Charpentier, J. ‘Treatise on Hindu Cosmography from the Seventeenth Century’, Bulletin of the School of Oriental Studies, University of London, Vol. 3, No. 2 (1924): 317-342.
It is clear despite claims that the term ‘nine angles’ was introduced in the twentieth century, the term is centuries older, especially in esoteric or cosmological discourse. See Pingree, D. The Latin Version of the Ghayat al-Hakim, Studies of the Warburg Institute, University of London (1986); Ritter, H. ed. Ghāyat Al-Hakīm Wa-Ahaqq Al-Natījatayn Bi-Altaqdīm (Leipzig : B.G. Teubner, 1933); al Buni, Shams al-Ma’arif (Birmingham: Antioch Gate, 2007).
Indeed, the founder of the ONA has stated in several documents (and interviews) that Naos was influenced by a private collection of unpublished Arabic manuscript folios, which may share a common ancestry with the Picatrix and Shams.”
[15] According to Anton Long, addressing the Oxonia Sunedrion of the Inner ONA in 122 yfayen at which he announced his retirement:
“In essence, my effusions document my own progress along a particular esoteric way. From strident youthful adversarial/heretical tracts/rants and old-style Occult ceremonies, to the more measured and esoteric items of the past seven years.
Recently I have set down in some detail – as a result of my practical experience and a decade of reflexion upon such experience – the outer and inner aspects of the sinister-numinous, of approaching The Abyss; have written about the essence beyond The Abyss, about the inner alchemy, the inner change, and tried to set certain esoteric traditions in context, Aeonic and otherwise.
There is thus a legacy of esoteric experience and knowledge here: mine (of some forty years and more) and that of the few before me. That is, there is the foundation of an ancestral pathei-mathos, with all that this implies for our new esoteric culture […] For my experiences, esoteric and exoteric, are ‘out there’, written down or told to trusted comrades; the old tradition is now ‘out there’, openly written down (by me) or hinted at, or told to trusted comrades…” Source – https://lapisphilosophicus.wordpress.com/inner-ona-documents/
ONA/O9AOrder of Nine Angles / Order of The Nine Angles
Ordem dos Nove Ângulos / Orden de los Nueve Ángulos
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Order of Nine Angles
Classic ONA Texts
Bringing The Tyrannye Down
Tyranne, tyrannye – Middle English; later spelling > tyranny. Latin tyrannia via Latin tyrannus from the Greek τύραννος
One of the fundamental principles which all ONA participants agree upon [for it is one thing that marks them as ONA] is that all societies currently existing in Western lands are tyrannical in two important ways. First, because of the slavery that results from the causal abstractions that form the basis and the ethos of such societies; and second, because of the self-imposed authority of centralized governments, often enforced as this authority is by the use of State institutions such as the police, the armed forces, the security services, and so-called ‘courts of law’.
A tyranny in evidence, for instance, when ‘the Establishment’ – the hubriati – feel threatened and/ or when the castellans/guardians/satraps of The State find the ideas/ideals/abstractions/beliefs they cherish are under threat. For then – as in recent riots in England (2011 ce) and as in the clearance of the recent ‘occupy’ protests and as earlier in the Hafenstraße – The State will react with violence, use whatever force they deem necessary, and often deal with dissidents in a harsh, punitive, impersonal manner, as occurred following the London riots.
A tyranny also in evidence in the duplicity, hypocrisy, and arrogance of governments who proclaim adherence to democracy but who ignore public opposition to their policies when it suits them, or when their abstractions and their agenda demand it – as, for example, when the British and American and other Western governments of the day ignored massive public opposition to the invasion and occupation of Iraq; or when, for example, the privileged ruling elite try to limit wage rises and restrict social benefits to ordinary people but continue to allow company directors, bankers, and other hubriati, to award themselves bonuses and profit from their schemes, their usury, their capitalistic machinations. As the old adage goes:
He that hath muche, doeth tyranny to hym that hath but littell. [1]
So, how can we bring the tyrannye down and thus create the conditions and the foundations for our New Aeon, a New Aeon evident, for example, in a plenitude of individuals living by our code of kindred-honour and where individual pathei-mathos is the normative mean having replaced dependence on, submission to, and belief in, causal abstractions?
First, we need to understand that this process will take a certain – and long – duration of causal Time, and which duration will most certainly be longer than that of everyone living now, and most probably of a duration which encompasses the life of the next generation and the one after that. This understanding is wyrdful, an esoteric, an initiated, knowing of Reality, and thus of ourselves as a nexion and of the true nature of abstractions, of mundanes, of the hubriati, of The System. A knowing that makes us think in a different way and speak a different language than mundanes – the thinking, the language, of Aeons, of wyrd, of acausal presencing, and of sinister-numinous emanations.
Hence, we do not naively, idealistically, dream about ‘smashing The System’ by our own efforts in our own brief span of mortal life; nor do we speak and write about some ‘revolution’ which it is believed can or may be brought about, again in our own brief span of mortal life, by some tactic or tactics, such as armed struggle or civil disobedience.
Revolutions, tyrants, hubriati, wars, conflicts, abstractions, governments, rulers, empires, towns, cities, come and go; even what we now term nations are in flux, liable to be assimilated, made of no account. What remains, what always remains, are humans, and mostly – en masse – unchanged in nature. Humans who will jostle and kill for power, wealth, influence; who will be in thrall to beliefs, abstractions – new or old; who will continue to manufacture abstraction after abstraction; who will continue to be slaves to their own desires and delusions about themselves. Who will speak and write about ‘revolution’ or about some abstraction such as ‘human rights’ or ‘democracy’. And so on, mundanity after mundanity, causal abstraction following causal abstraction.
For, esoterically, we are not about changing ‘the system’ in some minor way, or simply replacing one abstraction with another. We are not about taking and then exercising power and authority. We are about changing what ‘authority’ means and implies and introducing new ways of life based on this. Which means changing, developing, evolving human beings, by means both esoteric and exoteric. Changing ourselves in certain specific ways and which specific ways lead to us developing a particular, an Aeonic, a cosmic, perspective and thence, from our pathei-mathos, a certain understanding.
This is the species of understanding that leads me to write that, in my view, there are three main ways to bring the tyrannye down and thus create the conditions and the foundations for our New Aeon, and all of which ways are quite uncomplicated:
(1) By more and more individuals adopting or being influenced or inspired by the ethos, mythos, and praxis of the ONA (both what it is now and will evolve to be), and thus becoming in personal character and often in life-style less and less dependant on the nation-State, on The System, on abstractions.
(2) By the practical actions – exoteric and esoteric – of those of our kind and influenced by us.
(3) By the continuing infiltration of our kind into certain influencing roles and within certain Institutions.
(1) includes, for example, the establishment (on the basis of kindred-honour) of clans and tribes, as well as individuals and families co-operating locally in a non-hierarchical manner and on the basis of mutual respect and tolerance.
(2) includes ‘direct action’ and political/social/religious involvement of individuals, for instance as part of their desire to live exeatically (and so gain practical experience), or as some Insight Role, or as individual/group adversarial praxis, or to generally aid kindred spirits (such as those who describe themselves as anarchists) and who thus also know The System for the tyranny it is.
This is therefore the way, the manner, that includes the use of whatever causal form or forms that may be considered interesting/useful/productive regardless of how such forms are described by others.
(3) includes individuals, and members of established nexions/groups, clandestinely testing, recruiting, and then guiding a few people, especially in academia, the media, the arts, the police, the military. Thus will our ethos and our praxis – in their living inner essence – slowly propagate, seed, themselves, to flower elsewhere as those now of us, decade following decade, betake themselves away into the world, undermine The System from within, recruit others, and be able if required to use their positions/influence to aid individuals of our kind.
Thus it is our people – their inner change, their affective and effecting lives and deeds – who will produce, over durations of causal Time, the required exterior changes because these people are, or they will become, affective and effective nexions of a specific type; the type that the ONA now represents and will represent.
All that the ONA does and has done and will wyrdfully do – in whatever iteration – is be a certain type of nexion, a connexion to the acausal essence/energies beyond all causal forms and opposites, and also and importantly a connexion between causal past-present-future, thus binding and bringing together a certain type of human, and being the genesis of new human types and thence of such new ways of living as befits them. Or, expressed another way, the Order of Nine Angles is simply one means whereby wisdom can be acquired.
Or, expressed in an even more exoteric way and using current causal terms, we aim to be the hidden force which drives and which produces a certain type of human change – the heretical, subversive, adversarial, sinister, anarchist, one.
Anton Long
Order of Nine Angles
122 yfayen
Notes
[1] The quote is from Antonio De Guevara: The golden boke of Marcus Aurelius emperour and eloquente oratour. [Libro aureo de Marco Aurelio] translated by John Bourchier, and published in 1546 ce.
[2] The first iteration/phase may be considered to be most manifest the overt and practical traditional Satanism of the early ONA (c.1972-1985 ce) with its ceremonial groups all of whom were in the UK and known to AL. The second iteration (c.1986-2009 ce) was most manifest in the Seven-Fold Way and the praxis of individuals, world-wide, establishing their own ceremonial ONA-type groups/nexions.
Order of Nine Angles
Classic ONA Texts
Toward Understanding Satanism
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 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.
[2] As the ToS 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: This Senholt work is due to be 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.
[Editorial Note: The aforementioned text is now included in the 2012 (ev) compilation Order of Nine Angles Classic Texts Part Three.]
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.
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.
Order of Nine Angles
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Order of Nine Angles
Editorial Note: This item was first circulated in 2004 ev, and was, later that year, published on the now defunct (banned) camlad9 tripod website [see screenshot, below, for the only archived capture], a site shut-down for a ‘terms of service’ violation, in particular for publishing heretical items about culling.
This MS may be of some historical interest, given the date of its publication, in respect of the ONA view (a) regarding the limited usefulness and plebeian nature of the internet; (b) regarding japes/tests, and (c) of the plan to only have an ‘authorised’ ONA internet presence for a limited duration. These views/plans were mentioned several times by AL in subsequent articles, culminating in his 2011 ev text Knowing, Information, and The Discovery of Wisdom.
Nasz Dom: The Dark Tradition Continues…
The following Interview with Anton Long was conducted near Narnell’s Rock on the Long Mynd, sometime late last month (November 115yf).
Q: Is it correct that the ONA has had an influx of Initiates as a result of ONA material being on the Internet? Does this prove the efficacy of the Internet as far as the ONA is concerned?
A: “Influx” is rather an exaggeration. There have been some individuals who have contacted various ONA Initiates as a result of the Internet, and a few of these have been given guidance by one or more of our Adepts.
But the Internet has caused some problems in weeding out the undesirables who might waste our time, so we have had to change and adapt some of the hidden tests, and suspend, a few years ago, what was a very unofficial ONA web-site which went by a rather mis-understood name. But we will not have any permanent official or even semi-official web-sites on this Internet, now and in the immediate future, due to the nature of this Internet itself, although, of course, we may well, for a short period of causal time and at a certain causal time or times, once again use such a medium to achieve a certain limited causal goal or goals, if such a usage serves certain sinister purposes, aiding Chaos and The Sinister Dialectic.
Q: Can you explain?
A: In former times – shall we say, pre-pre-Internet! – those who saught to find some guidance, some genuine knowledge of the Dark Tradition faced many difficulties. There was the problem of most of the tradition being publicly inaccessible. There was the problem of finding an Initiate of the tradition. This meant that only the most determined succeeded in gaining access to the tradition – that those who were guided already possessed something of the right character; the true Satanic spirit. Even after finding an Initiate, these novices were given many tests, unknown to them, so that only the most tenacious, the most insightful, did not give up.
Of course, sometimes people of the right character were invited by an Initiate, but even these were given tests, as I myself was.
Yet this was only the beginning for these novices. Many more tests awaited – some practical; others, not. For instance, the novice was always expected to work some things out for themselves – to apply reason; to apply their learning; to develop their intuition, and of course their magickal skills. Let us not forget these magickal skills! Particularly that empathy which developes from having undergone practical magickal workings and having run a Temple – a Nexion in esoteric ONA-speak! – for many, many months and having undertaken dark ceremonial rituals. How many, for instance, of the modern poseurs, even understand Dure ceremonial? How many, for instance, would have to look that word up via the Internet? [Anton Long laughs.]
Q: Can you give one example of what a novice was expected to work out for themselves?
A: That even this has to be explained is indicative of out times. But yes, I will give an example. Concerning the oral and recorded tradition itself. The novice was given various MSs, and told many traditions, and was expected to work through them in a critical way – for instance, in respect of the Dark Gods. The reality – what sometimes passes for truth in the causal during some causal presencing or other – was thus more often than not discovered by them, and confirmed by the one who was guiding them.
This in itself brings us to an interesting point. What has been made public, by us, especially that which has found its way onto the Internet, is not everything. There are things that even the most advanced (in years) Internal Adept does not yet know – for they cannot know until they reach the stage where what they would know would make sense to them. That is, that they have arrived at the level, of experience, and knowledge, when they can understand and appreciate and act upon that still, for them, undiscovered knowledge. They, in their turn, will impart that to he, or she, whom they guide, when their own time is right. It is rather like – to use a classic example – trying to impart an understanding of partial differential calculus to someone who has not even studied geometry or algebra.
So – in a small way, we have created some tests to apply to what is available on the Internet, as we have, on occasion, presented opportunities there for the sagacious, for those with at least some of the required qualities and of some magickal ability or instinct – opportunities limited in causal time. One or two have enquired as a result of such opportunities. Yet this meager response – and the general level of stupidity – has dismayed some of our Adepts, who had perhaps hoped for more from this Internet. That is, they had hoped all the information easily accessible might lead to the production of more than the few Initiates created – or rather, drawn to us – by such modern means. Whether we will continue with such opportunities is now open to debate – and may be, by us, debated at some Sunedrion or other, soon.
Q: So, you are saying – or seem to be saying – that the Internet is a bad thing from the esoteric point of view?
A: It has had some benefits, for us and others like us, in regard of disseminating ideas, and information, and gaining the interest of a few novices, some of whom have gone on to follow our Dark Tradition.
But it has also many negative aspects, one of which is that it allows, and tolerates, poseurs and boasters – those who write, but do not know, who have little real practical experience of darkness, of evil, and who so clearly lack the self control of the genuine seeker.
There are also, it seems from information I have received, those who pontificate about the ONA but who so clearly cannot get beyond basics and who spew forth their hurriedly-arrived-at-conclusions after having used the Internet as their basic source of esoteric information. Some of the traps set for novices have indeed caught them!
One positive aspect is that it has allowed the wide dissemination of various ONA MSs, as it has sometimes functioned, and can still, occasionally perhaps, function as one means of posing certain questions, and presenting certain clues, to those who might be interested in our Way, as one modern means of encouraging again that genuine personal seeking and questioning which all genuine Adepts know is the beginning of their esoteric development.
Q: There has been some criticism of the ONA – on the Net, I might add – especially about “traditions” and the like, and claims of the non-originality of many ONA traditions. Would you like to comment?
A: Most of what needs to be said about this has been said, or written, by me over the decades, even in my previous answer to your earlier question, given here on this beautiful, quite warm, Autumnal morning.
Criticism is irrelevant to us. We exist; we have existed; we will exist – since our methods are personal. That is, our Way is the Way of the defiant strong individual. We provide only guidance, if and when required. The aim is the creation of strong, self-willed, disciplined, evolved human beings – a real Satanic character. Those who are of us – already or potential or waiting – are those who do not accept; they are those who question; who do not seek a Master or a Mistress or even a Tradition. Here is one key – we are, and are not, a Tradition.
There is really enough genuine information available now for some, a few, to use that information to forge ahead on their own, making their own mistakes, and learning from them, and filling in the gaps we have left: of the things not made public.
But we shall continue as we have in the past – drawing to us those few who are necessary. The rest are quite irrelevant to us. Their opinions; their so-called judgement; their assumptions; their personal attacks, are all irrelevant. Often, most if not all who venture such criticism are still trapped in the self-delusion of the causal – often in the lowest realms even before that of novice.
What many have not understood it seems is that after a true passing of the Abyss, the new Master or Mistress becomes their own Way, building upon the creative or practical but always original work they began as an Internal Adept.
To paraphrase what one of our Initiates recently wrote, somewhere: the sinister tradition, indeed all genuine esoteric traditions, are living beings. They have beginnings; they grow; they change; they evolve. Their genesis can be manifold, as can their offspring. As for originality – what, esoterically, is this? And who really cares if something is useful, or is changed and becomes even more useful, in terms of aiding the Sinister Dialectic and the production of Adepts? One might go further and pose a question the novice sub-human poseurs ignore or even cannot begin to fathom in an esoteric sense – and this is, what is an individual and how does an individual relate to what, being acausal, is the genesis of all magick and especially that darkness, that Chaos, that evolves us, of which personal creativity is but a causal and limited presencing? Thus, those who pose such questions about originality and such things do so from their own low level, and this low level is Aeonically irrelevant to us. Those who understand this, my answer, do understand it; those who do not are ignored anyway – and not only by us – unless and until they begin the questioning which is the beginning of all genuine magick. If they cannot be bothered to so question the question and those who ask, and particularly question themselves, then they have failed, in both causal and acausal terms.
There is also, be it known, much laughter here, by me and a few others, at the antics of the obsessed ones who scurry about seeking answers to questions they do not even understand or query. A laughter, because some things, some questions, were crafted in such a way to bring such obsessions and scurrying and misunderstandings and this laughter itself. For we are changelings: of ourselves, and of other things.
Q: I know it may not be important but there has been some speculation as to the meaning of the words Nasz Dom as used by the ONA. Can you explain them?
A: No! [Anton Long laughs again.] Only joking! Esoterically, it was, and is, the name for one of our Nexions – or Temples or whatever to the uninitiated – that happens to have gathered near a place of that name in Shropshire. Once, there were several such Nexions in that particular area, one being near Black Rhadley. They were never large, sometimes of only four or so members. Now, there are but two such Nexions in the whole of Shropshire, one being of only two people.
Q: Have you any advice to those who might guide new Initiates?
A: Remember the darkness – that our Way is indeed Satanic and involves practical experience of the sinister, of going to and beyond one’s limits, in everything. One aspect of this is Aeonic Insight Roles; another is culling. Another is to test them regularly until they have acquired sufficient self-insight and esoteric understanding. And so on.
Those who have gone along the Dark Path sometimes forget – in their experience of decades or whatever – what it was like to be a novice, as they often tend to forget the need for dark, dangerous, challenging practical experiences, in the real world. They must return to where they themselves once were. They must view the novice in the path of the novice; the External Adept as an External Adept. This is not an easy thing to do, which is why of course that real teachers of our tradition are few.
Remember also the Aeonic aspect – that there are dimensions beyond the causal; that there is a new way of apprehension which magick leads us toward; that there is a new human type waiting to be born, waiting to evolve; that there is a Cosmos, out there, waiting for us to manifest our Destiny; that this Earth is only a beginning.
As for Initiates and Adepts, they should recall their own life in the context of the Sinister Dialectic, striving to Chaos, to presence, to change. Exult; laugh – cry. But above all never be content, and strive always to be a source of confusion, of perplexity, to the mundane ones trapped by their own shallowness born from the ethos of their times, whether they know it or not, and mostly they do not know it.
RS 115yf
(Screenshot: click to enlarge)
The Order of Nine Angles - Labyrinthos Mythologicus 