Symbol of Baphomet - The Dark Goddess

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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.

Contents
Preface
1. Developing The Mythos – The Order of Nine Angles In Perspective.
2. Praxis and Theory of The Order of Nine Angles – A Précis for Critics, Neophytes, and Academics.
3. The Radical Sinister Philosophy of Anton Long – A Review of The Contemporary Secret Society Known As The Order of Nine Angles.
4. Dialectics and Aeonic Sorcery – Sinister Tribes, Satanism, and The Order of Nine Angles.
5. Glossary of ONA Terms

Hebdomadry – Exeatic Way of The Order of Nine Angles
(pdf  515 Kb)

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O9A

O9A

Dialectics and Aeonic Sorcery
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 Septenary Sigil

O9A

Overview of The Star Game

The Star Game is a three-dimensional board game [1] for two players [2] invented by David Myatt in 1975 [3][4] and subsequently used by the esoteric group the Order of Nine Angles (ONA) as occult sorcery [5][6] and as a three-dimensional representation of their occult system of septenary correspondences [5][7]. Each occult initiate is expected to make their own boards and pieces as a part of their occult training.

The game was first publicly outlined in the 1989 ONA text Naos: A Practical Guide to Modern Magick [8].


Boards, Pieces, and Gameplay

There are two versions of the game, the simple and the advanced, with skill in the advanced form being a requirement for advancement to the ONA grade of Internal Adept [4]. When constructed, the advanced form of The Star Game is a large physical structure, usually six or more feet in height and three or more feet in width.

The simple game has seven boards placed one above the other in a spiral, with the boards named after particular stars. Each board has nine black and nine white squares, making 126 squares in total over the seven boards. Each player (white and black) starts the game with three sets of nine pieces (27 pieces per player) with each piece allowed to move across a board, and up or down from board to board, in a different way. Only some types of pieces can capture other opposing pieces, and a captured piece is removed from the boards and plays no further part in the game.

The seven boards are named Naos, Deneb, Rigel, Mira, Antares, Arcturus, and Sirius. At the start of the game, each player has six particular pieces on Sirius, three pieces on Arcturus, six pieces on Antares, three on Rigel, six on Deneb, three on Naos, and none on Mira. As in other board games, the players take turns to make their moves.

The basic rule of play is that after a piece has been moved – whether across a board or from one board to a higher or lower board – it is transformed into another piece according to a set sequence and then can be moved according to its new designation. Another rule is that pieces can only stay on the Mira board for three moves.

The basic aim of the simple form of the game is for one player to place three of their pieces on certain squares on Mira, with the type of these pieces and their placing on that board decided by both players beforehand. The first player to do this wins the game. This takes some skill and some time since not only can an opposing player capture pieces on Mira but also pieces are only allowed to stay on Mira for three moves, after which the player must move the piece. Depending on the skill of the player, to win a simple game takes from a few hours to a day or more.

In the advanced Game, each board has six (minor) boards (three at each end), with there being additional pieces (more sets of nine for each player making 81 pieces per player). There are also additional rules regarding movement. In this version of The Star Game, each board is divided into three other levels so that there are four levels to each board, making a total of 308 squares over the seven main boards. Depending on the skill of the player, to win an advanced game can take several days.

In both the simple and the advanced games, the pieces are usually small tetrahedrons (or small cubes) marked with the particular abstract symbol (or the particular occult symbol) which is used to designate that type of piece.

           There are two ways or methods of marking the pieces with the appropriate symbols. The first way is to have a piece for each symbol, with the symbol painted or otherwise marked on the piece. This means making sufficient extra (spare) pieces to enable the pieces in play to be changed when they are moved and become transformed into another piece. For example, when an α(α) piece is moved it would be swapped for a spare α(β) which in turn would be swapped for a spare α(γ) piece, and so on.

The second way is to paint or otherwise mark the face of the cube or the tetrahedron with different symbols in sequence. Thus, on the six faces of one cube there would be one piece with its faces/sides marked α(α) α(β) α(γ) β(α) β(β) β(γ). In use, the symbol on the top of the cube – for example α(α) – is the ‘active’ symbol, and designates the type of piece. When this α(α) piece is moved, it becomes α(β) so the cube is turned so that the α(β) symbol is at the top. On its next move, this α(β) piece would be transformed into α(γ) and the cube turned again so that the α(γ) symbol was at the top. This method of marking pieces also means that each player has to make extra (spare) pieces, although not as many as are required by the first method.

 

Further Reading:

Star Game Archive
(Scribd)

 

References

1. James R. Lewis & Jasper Aagaard Petersen: The Encyclopedic Sourcebook of Satanism, Prometheus Books, 2008. p.625. ISBN 9781591023906

2. Jeffrey Kaplan & Tore Bjørgo: Nation and Race: The Developing Euro-American Racist Subculture. Northeastern University Press, 1998. p.116 ISBN 9781555533328

3. “The Star Game – History and Theory”  [Accessed 2013-03-03]

4. Nicholas Goodrick-Clarke: Black Sun: Aryan Cults, Esoteric Nazism, and the Politics of Identity. New York University Press, 2003. p.219. ISBN 9780814731550

5. 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), p.260. ISBN 9780199779246

6. Jeffrey Kaplan (editor): Encyclopedia of White Power: A Sourcebook on the Radical Racist Right. AltaMira Press, 2000. p.236. ISBN 9780742503403

7. The septenary system of occult correspondences is unique to the Order of Nine Angles, and is represented by a Tree of Wyrd containing seven spheres (seven nexions) named after the fashion of early Arabic astrological and alchemical texts from the Middle East and North Africa – Moon, Venus, Mercury, the Sun, Mars, Jupiter, and Saturn. The whole septenary system is regarded as a symbolic (or archetypal) map of both the ‘world’ of the unconscious mind of the sorcerer/sorceress and the ‘world’ of the supernatural, with the ONA’s seven fold way – the progress of the initiate through the seven occult grades or stages – being regarded as a practical guide to attaining knowledge of both these worlds, a knowledge that enables the sorcerer/sorceress to undertake successful works of External, Internal, and Aeonic, sorcery/magick.

The ONA’s complete system of occult training and methods of practical sorcery – including The Star Game – are given in detail in their 981 page text The Requisite ONA, available in pdf format (as of January 2013) at The-Requisite-ONA (pdf 49 Mbytes)

8. A facsimile (in pdf format) of Naos as issued by the ONA in 1989 is available (as of January 2013) at Naos: A Practical Guide to Modern Magick (pdf 43 Mbytes)


Order of Nine Angles

Order of Nine Angles

Classic Order of Nine Angles Texts

Documents of The Inner ONA
Part Two

 Sinister Dialectic: The Next Three Hundred Years


Header: O9A – Sinister Dialectic: The Next Three Hundred Years
O9A Restricted
v. 1.01

Today, I’m going to briefly talk in general – strategic – terms about part of our Sinister Dialectic; the part to do with how we and our kind perceive, relate to, and deal with, external events and those individuals who are given credit for causing such events, or believe they have caused them, and those who in reality may actually have been responsible for some or most of them. This means talking about politics, governments, and war, and how we, in the context of Aeonics and of our esoteric aims, understand them.

In illustration of these topics, I will concentrate on one example. And the most pertinent one, which is one reason – apart from the gorgeous weather, the facilities, and our welcoming hosts! – why we’re gathered here in this place in this year during the period when our Order is moving away from Phase Two toward Phase Three.

We’re here in what is undoubtedly the most powerful nation currently existing on this planet – militarily, economically, politically. The strategy of the government – of successive governments – of this nation is simple: self-preservation, self-advancement, the elimination or the neutralizing of external and internal threats, and the safeguarding and the promotion of what is often termed ‘the American way of life’. All the resources of the government can be used and have been used in pursuit of this strategy, from internal law enforcement agencies to overt conventional military force, to covert overseas ops, to gaining and using political and economic influence over overseas nations, to protecting, finding, securing, and exploiting the natural resources, anywhere in the world, that a modern resource-hungry nation requires. This is natural and indeed necessary, given ‘the nature of the beast’ – the abstraction of The State and the government required to control and organize the land, resources, and the diverse peoples, of a large geographical area, provide opportunities for its citizens and maintain – compared to most of the world – a relatively high standard of living, and a relatively secure way of life, for perhaps a majority of those deemed citizens.

Of course, we’re all aware of the problems and the inequalities and the injustices that still exist. But the reality is that the system works reasonably well most of the time for perhaps a majority of the people; well enough to still entice over ten million people to migrate here over a ten year period, with perhaps half a million of these migrants, each year, being what the government describe as illegals.

Given that this strategy of the government has, since the end of what we call The Second World War, worked, most of the time, there is no reason to change it, as there is no reason to believe that, in the immediate future, it will be changed or that the United States itself will decline and fall or its government be overthrown, internally or externally. Not in the immediate future, even given the growing strength of a nation such as China.

But we here all know that in Aeonic terms the American empire – for that is what it became half a century or more ago – cannot endure, such again is the ‘nature of the beast’. And it is in such Aeonic terms that we perceive and judge both its strategy and tactics, and ours as an esoteric Order whose aims are to bring-into-being a new type of human being and new ways of living, and new challenges, for our new human type.

Like all empires, the American empire cannot endure beyond five hundred years. But we, as an esoteric Order, structured as we are, can. In reality, this new modern empire may well decline and fall a century or two, or even three, before that four hundred to five hundred life-span is reached.

When it declines and falls, is really not that important. What is certain and important is that it will undoubtedly outlast the life-span of all of us here, and it is in the context of such an empire, and its life-span, that we judge and deal with its strategy and tactics.

Thus, its use of military force, externally, in pursuit of its strategy is irrelevant to us, except of course when we using, manipulating, or manufacturing exoteric forms for an ulterior esoteric purpose – Aeonic or personal – or when we are manipulating mundanes and producing propaganda for the same reasons. Or when we are indulging in fomenting Chaos and provoking change or just being adversarial as part, say, of an Insight Role or two or just to have and enjoy some sinister fun. Or when […] [redacted]

Similarly with regard to the politics, and the economics, and the social and law enforcement policies and practices of this newish empire. Or when it chooses, as it has begun now to do as a necessary part of its desire to survive and prosper, to ignore the ‘due process’ which was fundamental to the birth of the American nation.

From all such things we stand aloof, as artists, alchemists, of the acausal: undistracted by such mundane concerns, and instead concerning ourselves with pursuing our personal and our centuries-long esoteric aims and goals, in our own way, as a growing family, and in our own species of time; learning from, and contributing to, our ancestral pathei-mathos…

O9A

•••••


2013ev Note
: This is an edited transcript of the first part of a talk given by AL at the first overseas ONA Sunedrion, held in a Sapphic/gay friendly hotel in the ‘Sunshine State’ a few years ago and attended by those in the Americas who had achieved the grade of Internal Adept. The Sunedrion also included several specially invited guests, including one from Canada, two from South America, and two of the three invited from the States (an invited guest from the ‘Golden State’ having declined the invitation to attend).


Introduction to the Collection

Included in Documents of The Inner ONA are a few texts selected from the archive of unpublished ONA documents, and unpublished because they were intended for internal (private) circulation within the Order of Nine Angles, or were previously marked Restricted (and have since been declassified), or were circulated by hand person-to-person (often because of their heretical/’illegal’/offensive content), or were intended for a few selected and trusted individuals and sometimes sent (in the last decade) as an encrypted attachment to an e-mail.

The texts in the collection date from the past nine years, with one or two of them being transcriptions of either talks or discussions or private QA sessions given during, or which took place at, the Oxonia Sunedrions of the Inner ONA, and which recent Sunedrions, in a break from tradition, also included a few invited overseas guests.

For obvious reasons some passages and paragraphs have been redacted. These redactions are marked […] [redacted]

Inner ONA Documents, Part One


Order of Nine Angles

O9A

Classic ONA Texts

The Dark Arts of The Sinister Way

 

v. 2.01

Introduction

The Dark Arts (aka Dark, or Sinister, Sorcery, or magick) include: (1) the basic skills of practical sorcery traditionally learnt – by means of practical experience – by those following the Seven Fold (Sinister) Way; and (2) an additional series of techniques or skills suitable for an aspiring Adept. The additional (advanced) skills include Dark-Empathy, using, or creating, nexions to access the acausal, and Acausal-Thinking.

The Dark Arts of The Sinister Way thus enable the practitioner to:

(1) Participate in, control, and enable their own personal evolution – that is, develope their latent ability to consciously evolve to become the genesis of a new human species; and undertake that evolution.

(2) Come-to-know certain acausal [sinister/archetypal] beings, and thus understand the acausal itself.

(3) Work personal and Aeonic sorcery.

Practical Sorcery

Practical sorcery refers to External, Internal, and Aeonic Sorcery. These skills are outlined in texts such as Naos (for External and Internal Sorcery), and, for Aeonic sorcery, in grimoires such as The Grimoire of Baphomet, Dark Goddess. The esoteric essence behind the practice of Aeonic sorcery is given in texts relating to the mythos of The Dark Gods, and works such as The Meaning of The Nine Angles (parts 1 and 2).

Practical sorcery includes hermetic and ceremonial rituals, as well as Insight Roles.

Developing Acausal Empathy

Acausal empathy is basically sensitivity to, and awareness of, acausal energies as these energies are presenced in living beings, in Nature, and/or presenced in the causal either via some acausal being, or directly, as “raw” acausal energy (that is, acausal energy trying to find some causal form to inhabit).

To develope acausal empathy, the following techniques are used:

(1) The Rite of Internal Adept.

This simple Rite – as described in Naos: A Practical Guide to Becoming an Adept – is the main, most effective, means of developing acausal empathy, and it enables the aspiring Adept, by its rigours, simplicity, and isolation, to attune themselves to the acausal essence beyond causal forms. To live for a period of no less than three months, in the simple manner prescribed and in an isolated location removed from human habitation and human contact, is how sinister Adepts have, for centuries, begun to develope the faculty of acausal-empathy and acquired the most important esoteric skill of being able, by using this faculty, of opening nexions to the acausal.

The standard form of this technique lasts for only one specific alchemical season (from Spring Equinox to Summer Solstice in Northern climes), which specific alchemical season is the absolute minimum amount of causal time required to enable the aspiring Adept to acquire the basic, and necessary, skills.

The more advanced form – lasting for a different and longer alchemical season (from Winter Solstice to Summer Solstice in Northern climes) – is however, while difficult and intensely selective because of this difficulty – more efficacious and develops much greater, more effective, skills, and indeed is the breeding ground of the Adept.

(2) Exploring the sinister pathways of the septenary Tree of Wyrd.

These personal explorations – as given in Naos: A Practical Guide to Becoming an Adept – enable the aspiring sorcerer/sorceress to begin the process of objectifying causal forms, and develope the necessary skill of finding, becoming sensitive to, and being able to distinguish between, various collocations of esoteric energies, whether the energies be personal (in the psyche of the individual and limited to the lifetime of the individual or a period in that lifetime) or archetypal (shared among various individuals over periods of causal time often beyond the life of one individual) or acausal (beyond both of the former types).

These explorations are recommended to be undertaken before the Rite of Internal Adept.

(3) It has been found, by practical experience, that the preliminary training afforded by following The Seven Fold Sinister Way – as described in Naos: A Practical Guide to Becoming an Adept from Neophyte to the Rite of External Adept – is an effective means of ensuring success in acquiring and developing those skills in acausal empathy that the Rite of Internal Adept can produce in an individual.

Thus, this preliminary training of following The Seven Fold Sinister Way from Neophyte to the Rite of External Adept – which includes Insight Roles, learning esoteric chant, and organizing a group to perform ceremonial magick – is highly recommended, especially if the aspiring sorcerer/sorceress does not have a natural empathic ability.

Developing Acausal Thinking

Acausal thinking is basically apprehending the causal, and acausal energy, as these “things” are – that is, beyond all causal abstractions, and beyond all causal symbols, and symbolism, where such causal symbols include language, and the words and terms that are part of language.

The main and most effective practical means of acquiring and developing the skill – the Dark Art – of acausal thinking is The Star Game, as described in Naos: A Practical Guide to Becoming an Adept.

It is recommended that the individual begins with the simple form of the game – which only has 27 pieces – before constructing and beginning to play the advanced form of the game, as described in Naos. While the essentials of acausal thinking can be developed by regular playing of the simple game, it is the advanced form of the game that really develops the Dark Art of acausal-thinking.

In many ways, acausal-thinking can be considered to be a developed, and an enhanced, form of acausal-empathy, although in essence it is really a distinct, new, evolutionary ability whose genesis was acausal-empathy.

Using Nexions to Access The Acausal

A nexion is a specific connexion between, or the intersection of, the causal and the acausal, and nexions can, exoterically, be considered to be akin to “gates” or openings or “tunnels” where there is, or can be, either a flow of acausal energy (and thus also of acausal entities) from the acausal into our causal Space and causal Time; a journeying into the acausal itself; or a willed, conscious flow or presencing (by dark sorcery) of acausal energies.

Basically, there are three main types of nexion. The first is an actual physical nexion. The second type of nexion is a living causal being, such as ourselves. The third type of nexion is a magickal creation: that is, some form in-which acausal energy is presenced or “channelled into” by a sinister Adept.

Once a certain amount of skill in acausal-thinking and acausal-empathy has been acquired, the sorcerer/sorceress can conduct rites to open, or to create, a direct nexion to the acausal, and thus either access acausal energy, or presence – bring into the causal – certain Dark Entities, certain acausal beings, for whatever purpose the sorcerer/sorceress desires.

One of the simplest rites to do this is the “simple” Nine Angles Rite, in either the Natural, or the Chthonic, Form. A much more efficacious – that is, more powerful – rite to open a direct nexion to the acausal is The Ceremony of Recalling, with Sacrificial Conclusion, as given for example, in The Grimoire of Baphomet, Dark Goddess.

Other rituals, and means, are given in The Grimoire of Baphomet, Dark Goddess.

The Acausal, Sinister Entities, and Archetypes

The acausal can be considered to be one of the following: (1) akin to a ‘parallel universe’ (an alternative dimension or dimensions) existing alongside our own temporal physical universe; (2) a useful means to describe and understand ‘the collective unconscious’ posited by Jung’; (3) as both (1) and (2).

Thus the acausal entities – such as The Dark Gods – said by tradition to reside in the acausal can be considered as either archetypes of the collective unconscious (of our psyche) or as actual beings who exist in an alternative (supernatural) reality and who can, or who have the ability, to manifest in some form or other in our world, our universe.

The way of the Order of Nine Angles – the ONA way – is for the sorcerer/sorceress to conduct practical experiments – on themselves and others – in order to find answers for themselves. These practical experiments involve using The Dark Arts, as outlined above.

 

Anton Long
Order of Nine Angles
119 yf (revised 122 yf)

A Note on Texts:

It is recommended that those desirous of learning the Dark Arts – as practised and as taught by the ONA – use original ONA facsimile texts of works such as Naos, and The Grimoire of Baphomet, Dark Goddess.

These – and all other necessary texts – have been collected together in the two volumes The Requisite ONA and Enantiodromia, The Sinister Abyssal Nexion. Both volumes are available in pdf format.


O9A

Acausality, The Dark Gods, and The Order of Nine Angles

Since the publication of Naos in 1989ev there has been much speculation and much discussion about both the theory of acausality and about the mythos – the myths and legends – of the supernatural Dark Gods who, the ONA claimed, reside in ‘the acausal spaces’ and who, it is also claimed, have manifested or can become manifest in our own world, or at least in our psyche, by means of sorcery.

Are the Dark Gods, for instance, real beings or possibly just archetypes of our unconscious? Is there any scientific proof for the existence of the acausal, and what exactly is meant by the term acausal and by the term acausal dimensions?

The Theory of the Acausal

Regarding the theory of the acausal, the following quote from Myatt’s article Notes On The Theory of The Acausal succinctly explain it.

{Begin quote}

Acausality is an axiom, a logical assumption, not a belief. This axiom about the nature of the cosmos is one that derives not from the five Aristotelian essentials that determine the scientific method, but from the intuition of empathy and from deductions relating to observations of living beings.

The latter point about life is crucial to understanding both why the axiom has been made and what it may logically imply. That is, a theory is proposed about the nature of known life – about why and how a living being differs from a non-living being. Currently, science cannot explain what makes ordinary matter – the stuff of physics and chemistry – alive, and why for instance a living being, a biological entity, does not obey one of Newton’s laws nor the axiom of entropy (the second law of thermodynamics).

A living being, for example, can change –  grow and move – without any external physical (Newtonian) force being applied to it. In short, living beings do not behave in the same way as ordinary physical matter does, be such matter a star, a galaxy, a rock, or a chemical element interacting with another chemical element.

The acausal theory proposes that living beings possess what is termed acausal energy – that it is this acausal energy which in some way animates, or which presences in, a biological cell to make that cell behave in a different way than when that cell is dead […]

It is stated in several articles about the acausal that it is only a theory based on certain axioms, and that this theory is posited to explain certain things which are currently unexplainable by other rational theories. The things explained by the theory – which the theory attempts to explain in a logical way – are the nature of living beings, and the nature of empathy, of sympatheia with other living beings.

This theory posits an acausal realm (continuum) as the source of the energy that animates living beings; that this energy differs from the energy observed by sciences such as physics and chemistry; and that all currently known living beings are nexions – regions – where the theorized acausal intersects with, is connected to, or intrudes into, the observed physical (causal) universe known and described by sciences such as physics.

The theory also posits that this acausal realm is a-causal in nature and that it (and thus the acausal energy said to originate there) cannot be described in terms of three spatial dimensions and one dimension of linear time, and thus its geometry cannot be described in terms of the current mathematical equations used to describe such a four-dimensional ‘space-time’ continuum (such as the tensorial equations that, for instance, describe the geometry of Riemannian space-time).

It is therefore posited that the acausal may be described or could be described by an acausal Space of n acausal dimensions, and an acausal, un-linear, Time of n dimensions, where n is currently unknown but is greater than three and less than or equal to infinity. Currently there are no mathematical equations that are capable of re-presenting such a type of un-linear, non-spatial, n-dimensional space.

Were someone to develop such mathematical equations to describe such an acausal geometry it should be possible to explain acausal energy – i.e. acausal waves and their propagation in both the causal and the acausal, in the way that Maxwell’s equations describe the propagation of causal energy/waves in four-dimensional physical space-time.

It is posited that to develop such mathematical equations requires a new type of mathematics since current geometric representations (two, three, and four dimensional) use a differential – the calculus (tensorial, matrical, Euclidean, or otherwise) – of linear (causal) time […]

As for the nature of the acausal dimensions, they are currently undefined except as extensions to current mathematical concepts: that is, as non-linear and non-spatial in Euclidean terms […]

If the postulated acausal energy exists, then it should be capable of being detected and such energy measured, and the theory of acausality suggests that it might be possible – even using current scientific means – to detect acausal charges (manifestations of acausal energy in the causal) – by microscopically observing the behaviour of a living cell and its components (such as the nucleus) under certain conditions such as observed changes when in the presence of other acausal charges (living cells and their collocations).

The theory also suggests that another way might be to construct some new type of experimental apparatus which can detect acausal charge directly, and makes a comparison with how electrical charges were first discovered, measured, and then machines developed to produce and control their propagation, as in Faraday’s experiments in producing electric currents […]

The theory also makes it clear that there are currently no experimental observations to verify the existence of such acausal charges so that the whole theory remains an interesting but speculative theory.

{End quote}

Acausality therefore should be understood as a new theory – with the emphasis on theory – which offers a somewhat unique explanation of the nature of living beings, of the nature and implications of the faculty of empathy, and of some other interesting stuff. Advancements in science often arise when some new theory is posited and that new theory makes predictions about events which are subsequently verified or falsified by observations.

Part of the interest in and value of the new theory of acausality lies in the rational explanation it offers for what current scientific theories cannot explain – the how and the why of living beings. For – and importantly – our current scientific knowledge is limited and always changing as new observations of the external world cause us to revise accepted theories and propose new ones especially about as yet unexplained things.

The Occult is a body of knowledge of different kind – about some still unexplained things (including but not limited to unexplained phenomena and the supernatural) and often derived from a personal knowing, a personal experience, of such unexplained things, and often related to a personal pathei mathos.

The ONA and the Theory of the Acausal

The Order of Nine Angles takes the basic Myattian acausal theory – outlined above – much further and uses it to explain the nature of sorcery – how sorcery may work – and to explain the accounts of people who, from their personal experience and over millennia, have asserted that ‘the supernatural’ exists, and that this supernatural world (or universe) contains or may contain particular types of living beings who (or which) substantially differ from all the living beings currently known to science.

That is, for the ONA the theory of the acausal is only a useful and rational explanation of certain phenomena and of events and experiences that have been observed or claimed by people over millennia.

It is in this sense that the ONA mythos of the Dark Gods should be understood – as a possible explanation of certain supernatural events and of the oral accounts of things that some individuals claim or assert have occurred or which they or others have directly experienced or directly acquired some knowledge of.

It is also in this sense that the sorcery of the Dark Gods should be understood – as possible ways to evoke or invoke such entities and thus ‘know them’. Furthermore, as the ONA has mentioned time and time again in their MSS  – and mentioned for over thirty years – one way to discover if the Dark Gods really exist (somewhere, and whenever) is to personally evoke or invoke them using certain types of sorcery and rituals. One such means is claimed by the ONA to be a ritual involving several people using esoteric chant in combination with a large quartz tetrahedron crystal.

Thus, insofar as the ONA are concerned, the truth of the matter regarding the Dark Gods – and of sorcery, of the supernatural, and so on – is left to the individual to discover for themselves. That is what esoteric – Occult – groups of the Left Hand Path are or should be all about, individuals doing practical Occult stuff and finding answers for themselves, with the theory of acausality, of nexions, and so on, simply being the ONA’s take – explanation – of the supernatural (the Occult), of the psyche, of the nature of human beings, and – ultimately – of life itself: of our position in the cosmos, of how we might change/evolve ourselves, of how we relate to mythos and aeons, and of how we relate to other life whether observed in the causal or posited to exist in some acausal or supernatural continuum.

R.P.
Shropshire
123 yf


Order of Nine Angles Sigil

Order of Nine Angles

“The Way is there; it works: for the few. And it for these few that we reserve our applause. After all, it is just Life changing, evolving, as it changes and evolves in this one small causal part of the Cosmos – a game for some, perchance a tragedy for others; an exeatic drama to enhance our own brief temporary causal living, perchance to propel us thence toward our own acausal life.”

o9a-classic-texts-part4.pdf
(2.1 Mb)

Contents include:

  • Satanism: Epitome of Evil
  • The De-Evolutionary Nature of Might is Right
  • Nietzsche, Darwin, Others, and The Seven-Fold Way
  • Sapphic Sorcery – In Praise of The Feminine
  • Women and the ONA
  • Children and the ONA
  • The Occult, The Internet, and How to Offend People
  • Playing The Sinister Game – A Brief ONA History
  • Bringing The Tyranny Down
  • Sinister Experiential Eleutheria
  • The Five-Dimensional Magick of the Seventh Way
  • Adeptship – Meaning and Purpose
  • Toward The Abyss (Brief Guide for the Internal Adept)

A pdf of this text is available here – toward-understanding-satanism.pdf
Order of Nine Angles Sigil

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.]



Appendix

The Drecc

 

Note for Newbies:

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

Section One
Becoming Drecc


Step One – The Pledge

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

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

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

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

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

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

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

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

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

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

The pledging is then complete.

Step Two – Dreccian Living

Dreccian living is simple, and involves:

1) Regarding, and treating, all mundanes (all who are not our pledged Drecc brothers or sisters) as the enemy and whose property, goods, and wealth are a resource we can lawfully use.
2) Living, and if necessary, dying by our Dreccian code [see Section Two, below].
3) Striving to live each day, on Earth, as if it might be our last.

Section Two
Dreccian Principles and Practices


The Three Fundamental Principles of The Drecc

1) Those who are not our Drecc brothers or sisters are mundanes.
2) By living and if necessary dying by our Dreccian Code we are the best.
3) A person becomes our brother or our sister by making The Pledge of Dreccian Allegiance and by living by our Dreccian Code.


The Dreccian Code

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

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

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

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

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

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

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

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

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

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

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

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

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

 


cc ONA/O9A 122 yfayen
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Order of Nine Angles

A pdf of this article is available here – o9a-mythos-and-perspective.pdf

Developing The Mythos
The Order of Nine Angles In Perspective

Introduction

Before considering the mythos of the Order of Nine Angles and its development, several important things about the nature and methods of the ONA, and about the ONA and the internet, should be understood; things which the following quotes – taken from past published ONA items – helpfully explain.

” We [the ONA] 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 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 we have spewn forth to ensnare, entrap, enchant, entice.

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 ONA kind.” O9A – Labyrinthos Mythologicus (122yf)

The second quote is from a reply, by an ONA member, to questions asked on some ephemeral Occult forum or other in 2010 ev. The reply was subsequently reposted on the (now defunct) PointyHat blog on 2010/05/20.

“Each individual is expected to work things out for themselves – if they can’t do this, for whatever reason, they’re just not suitable. This means, for example, treating all ONA material – including our alleged aural traditions – with scepticism, and forming their own conclusions about their veracity, or otherwise.

No one tells anyone in the ONA what to believe, what to accept, what to do. There is no dogma, no ethics, only some guidance. For the ONA method is akin to an Occult experimental science – conduct experiments on yourself, on others (subjects or victims) and on ‘the world’, and get some results. Figure out for yourself what the results mean. Then move on […]

It got a little tedious answering, in private correspondence, the same questions decade after decade, so some elucidations were published, and even these – like all ONA material old and new – should be treated with scepticism, with each individual making their own conclusion.

Some such clarifications may even been deliberately misleading or part of some jape, or part of our mythos, and if a person *gets this* – especially the mythos bit – then they may well have some of the sinister and japing and shapeshifting qualities that make them suitable for the ONA way […]

That you and some others criticize the ONA is great. That others may laugh at us or dismiss us is OK. That’s how it should be.

Finally – people should realize that we often enjoy having sinister fun at the expense of mundanes and even with some of our *candidates*. It’s a kind of sinister game, sometimes. At other times, it’s a test of mundane-ness.

Remember, we’re not ethical, and reserve our loyalty, our kindness, our help, for only our own kind, for members of our sinister family whom we know personally; for those who’ve proved, in the real world, that they deserve it.” Laughing With The ONA (2010/05/20)

The third quote is from Anton Long, and was published on his (now defunct) internet blog on 2011/12/14.

” It should be easy to discern how and why the ‘world wide web’ contends against […] esoteric things. For instance, one of our criteria is that of practical deeds, of the necessity of living an exeatic, experiential, life, just as our Occult Arts – which include the cultivation of esoteric-empathy and a living by our code of kindred-honour – are of a most practical nature. Hence for the ONA, its privileged, exclusive, nature is manifest in three ways. First, in the traditional manner of personal recruitment and the training and guidance of initiates of traditional nexions; second, in the long-term, years-long, nature of the odyssey; and third in the hard, testing, challenging, nature of our Occult Arts and thus in our high standards […]

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 how many times have we said that we have an aural tradition unknown to those who have not been taught it? Just how many times have we said that traditional ONA nexions, and an Inner ONA, exist, and continue to guide and test others personally?

Just how many times in the past three decades have we said that our kind have or are expected to cultivate self-honesty, self-control? […] Just calling yourself ONA, on the Internet or elsewhere, does not make you ONA –  it is practical deeds, being part of our Occult culture, upholding kindred honour, and tests, challenges, learning from experience, recruiting others in person, which do. The Internet is just one tool, among many. Our sinister-numen is not there; our people are not there – except that some of us may sometimes, and for a short while only, use such an ephemeral tool for some specific purpose. And what an ephemeral tool it is, Aeonically.” Just Who Do They Think We Are?

The last quote, and the most recent, is from version 4.01 (123 year of fayen) of the ONA’s Frequently Asked Questions, although this particular passage is itself taken from the ONA text Knowing, Information, and The Discovery of Wisdom:

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

Mythos and Meaning

It is my view that the ONA can be usefully summed up in the phrase the ONA is mythos. Consider, for instance, how the ONA explains what they mean by mythos:

“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.

Thus, to seek to find – to ask for – the opinions, views, and such things as the historical evidence provided by others, is incorrect. For that is only their assessment of the mythos, a reliance on the causal judgement of others; whereas a mythos, and especially an esoteric mythos, demands individual involvement by virtue of the fact that such a mythos is a type of being: a living presence, inhabiting the nexion that is within us by virtue of our consciousness, our psyche.

Hence, the correct judgement of a mythos can only and ever begin with a knowing of, a direct experience of, the mythos itself by the individual. To approach it only causally, inertly, with some arrogant presumption of objectivity, historical or otherwise, is to miss or obscure the living essence of a mythos, especially one derived from an aural tradition. It is to impose, or attempt to impose, a causal (temporal) abstraction upon some-thing which has an acausal (that is, non-temporal) essence […]

For the ONA, the mythos of The Dark Gods [DG] – 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.” Pseudo-Mythology and Mythos: Lovecraft, The Dark Gods, and Fallacies About The ONA (121 yf)

Note in particular the expression “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.”

Hence, and in simple terms, we could call ‘the mythos of the ONA’ an adaptive, pragmatic, and practical heresy designed to alter the psyche, the behaviour, and thence the personality, of (a) susceptible individuals or (b) of individuals who willingly accept or who want to experience, or experiment with, the ONA way, or (c) who are recruited by the ONA. A heresy which includes, but is not limited to, Satanism as Satanism is understood by the ONA.

As the ONA put it:

“In O9A ‘esoteric-speak’ the Order of Nine Angles is a type of nexion; a collocation of human beings connected over durations of causal Time in particular ways who, by virtue of being kindred both esoterically and exoterically maintain and expand their acausal presencing over such long-durations of causal Time.

Such an esoteric Order with such an Aeonic perspective 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, of the sinisterly-numinous – we 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, even those some or many who do this may not acknowledge or may not even be aware of how the O9A has influenced them.” ONA FAQ, v 4.01 (123 yf)

Which gets to the heart of the matter, which is how the ONA as an original and a developing, adaptive, and above all pragmatic mythos affects and influences people, and how those people, knowingly or unknowingly and over a long period of time, produce changes in others and in society, and who thus produce Aeonic change.

As for the pragmatic nature of the ONA, the following quote explains it:

“What is not important are the details, the means, the tactics, the minutiae – that is, restricting, causal, forms and causally-limited abstract aims are not important. What works, works. What does not work will be abandoned. What is important is that the ONA – beyond its outer current causal name – is a particular sinister presencing, some-thing that now lives (is presenced) in the causal and thus is acausal sorcery manifest as a living collective and an ethos, so that it can and will assume and use and become whatever causal forms are necessary wherever on this planet such forms are or become necessary. Or expressed in another more familiar way – we are now a shapeshifting manifestation of acausal energy presenced in the causal. A collocations of nexions – individual, tribal – who ‘know’ their own kind and who are now actively seeking to assimilate others into our kollective, not for or because of any altruistic or idealistic reason, but because such assimilation of others is now a function of our necessary causal being, in this Aeon.” Mysterium: Beyond The Order of Nine Angles (122yf)

Finally, let us not forget just how controversial and genuinely heretical the ONA was, and is, and not only because of its past and current adversarial support of National Socialism, holocaust denial, and its affirmation of human sacrifice:

” 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.” To Presence The Dark (107yf)

Enter The ONA

Before the ONA controversially burst upon ‘the public Occult scene’ in the early 1980’s, Satanism, The Left Hand Path, and Occultism in general, had been publicly limited to (1) the showmanship of Lavey with his Church of Satan and its emphasis on carnal self-indulgence (and moralizing about obeying the law); (2) the qabalistic ritualistic Occultism of Crowley (with its self-indulgence); (3) the pseudo-religious, and hierarchical Setianism of Aquino’s Temple of Set (and its ‘enlightened individualism’ and moralizing about obeying the law); and (4) the male-dominated ritualistic ‘wicca’ propounded by the likes of Gerald Gardner and Alex Sanders with their fake ‘Book of Shadows’ and their fake ‘old religion’ with its ‘horned god’.

Without exception, these groups, organizations (or what-nots) – and the people associated with them – struck a law-abiding pose, and, as the ‘Satanic ritual abuse’ panic of the early 1980’s intensified, were at pains to describe themselves and their beliefs and practices as ‘socially responsible’, non-threatening and not harmful.

To this law-abiding, non-threatening, rather cosy and masculine dominated milieu – where ‘satanism’ meant a socially-responsible self-indulgence and the belief either that there are no powerful, dangerous, supra-personal forces ‘out there’, or that what was ‘out there’ can be controlled by the sorcerer – enter, into the public Occult scene in the early 1980’s, the Order of Nine Angles with their affirmation of culling (human sacrifice), their openly amoral criminality and manipulation of people; their tough physical challenges for candidates, their heresy (for example, holocaust denial, and stating that ‘Hitler was a good man’), their emphasis on practical exeatic experience and ordeals, on learning from practical experience; their japes and tests; their assertion that ‘the dark forces’ are beyond the power of any individual to control; their propagation of terrorism; their emphasis on ‘the sinister feminine’, their Sapphic groups; their grade rituals which included one where the candidate had to live alone in the wilderness for three months, and their clandestine, non-hierarchical, structure.

In effect, the ONA made the Church of Satan and the Temple of Set look like poseurs. They made the ‘satanism’ of the Church of Satan appear to be of the ‘teenage rebellion’ kind where there is an adolescent desire not only to shock others but also to ‘feel special’ and be part of something ‘forbidden’ (but safe), while the ONA made the ‘satanism’ of the Temple of Set appear to that of sycophantic pseudo-intellectual young males in search of peer approval (yay, I’m now a High Priest of Set) and in need of ritualistic drama.

Notoriety quickly followed the circulation, in 1983, of the ONA’s ‘Black Book of Satan’ and some of their texts, some of which texts were made available to a wider Occult audience a few years later by their publication in magazines such as The Lamp of Thoth and Sennitt’s Nox. For example, the text Satanism, Blasphemy and the Black Mass was printed in Nox #2, July 1986, and Satanism – its Essence and Meaning in Nox #3, Nov 1986.

In a review of the compilation of items from Nox published by Logos Press in 1998 under the title Nox, The Black Book: Volume 1 – Infernal Texts, the British Occultist Phil Hine wrote:

“This welcome release from Logos Press is the first in a planned trilogy of retrospectives from the pages of Nox magazine, one of the UK’s more ‘hardcore’ Left-Hand Path ‘zines which rose to infamy during the late 1980’s. Divided into three sections, the first group of essays & rituals is from the Order of Nine Angles, a British-based Satanic order whose publications caused quite a stir in the late 1980’s. These essays deal with the O.N.A.’s approach to Satanism, the Black Mass, and the Lovecraftian ‘Dark Gods’. Regardless of how one views this material, it is refreshing to peruse a contemporary perspective on Satanic magic that is avowedly different to the outpourings of its American manifestations. Contrast this material with the rather tub-thumping section which follows – texts from the Werewolf Order – who style themselves as a “Satanic Leadership school” or an “elite sodality of black magicians” – yawn. Presumably this section has been included to highlight the excellence of the O.N.A. material.”

What is of particular interest is how later ONA material – such as the voluminous writings published by the ONA during their ‘internet years’ (2007-2012) – harks back to, and in most cases just elaborates upon, the themes and ideas and the methods mentioned in such early writings. That is, it is possible to see the complete ONA mythos in these early writings.

The ONA Mythos

The early ONA text Satanic Influence, A Modern Tale  – first distributed in 1987 ev and subsequently published by Thormynd Press in 1992 ev in the first volume of Hostia – contains the following interesting assertions regarding how the ONA perceive, understand, and practice, Satanism, and have restored to Satanism what rightly belongs to it:

  • Satanism and the LHP as a means to individual development leading to Adeptship and beyond – via practical experience and ordeals.
  • The emphasis on developing both the mental and physical character of the individual.
  • A greater understanding of magickal (and Occult) forces – and thus their nature – via the development of the concepts of causal and acausal, and an abstract system to represent this, enabling conscious apprehension (as against belief and superstition).
  • The emphasis on the individual Initiate working alone and achieving practical goals – without accepting in a religious way a higher authority – and making this achievable by all via the publication of practical guides to all aspects of Satanism.
  • Revealing and significantly extending Aeonic Magick – enabling any individual to undertake such works.
  • Bringing an awareness of the Dark Gods – of the sinister energies/forces which exist and which are supra-personal and thus dangerous to individuals, one aspect of which has been symbolized by ‘Satan’/ the Devil.
  • An emphasis on the personal qualities – the character – ­ of a Satanist, enshrined in the concepts of excellence, honour and the motto die, rather than submit to anyone or anything.

Note here the emphasis on ordeals, individual development, practical achievement, and especially personal honour, a topic the ONA would expound upon in greater detail a decade later in such items as ‘the code of kindred honour’ but which already in the 70’s and 80’s formed the basis of their unique ‘law of the new aeon’ in contrast to how ‘the new aeon’ was understood by other Occultists, such as the followers of Crowley.

In addition, the 1980’s text Satanism, Blasphemy and the Black Mass (referred to above) makes it clear that even then in those pre-internet years the concept, the dark art, of empathy, and what lay beyond the false dichotomy of ideated opposites, were part of the ONA mythos:

” In a very important sense, Satanism uncovers what the ethos of a particular society or societies have covered up through images, dogma, ethics, words and ideas – and it returns the individual to the primal chaos out of which opposites were formed.

This uncovering gives the individual control, a conscious understanding and an awareness of their unique Destiny. It is and has been the purpose of genuine Satanic groups to foster such an uncovering by guiding novices and having them participate in blasphemous rites. Beyond such an uncovering, ritual and ceremony cease – to be replaced by a profound wordless skill, a profound empathy. The ground or foundation of this empathy is what has been called ‘individuation’ – the unity that a genuine Adept represents. But this ‘individuation’, this Adeptship is itself only another beginning; it is only the fourth stage toward the ultimate goal.”

These early ONA writings also contain, among many other things,

1) References to another topic the ONA would later expound upon, pathei-mathos:

“As Aeschylus once explained – πάθει μάθος; one can learn through adversity/suffering and so achieve wisdom.” Mastery – Its Real Meaning and Significance, Hostia volume III, 1990 ev

2) A disdain of sycophancy and an exposition of the truth that Occult grades – advancement along the path to Adeptship and beyond – is achieved by the hard work of the individual, and can never be awarded by someone else. [Satanic Letters of Stephen Brown, Letter to Miss Stockton, dated 19th June, 1991 ev]

“Satanism cannot have anyone impose upon it any structure, authority, or institution of any kind by claiming a ‘dark mandate’ or some kind of ‘revelation’. There can be no such thing as an, infernal mandate’ of whatever kind because the only thing that really matters to Satanism is experience, its accumulation and the highly individualized learning that results from such experience […]
By the nature of most Satanic actions, they can seldom be mentioned and thus remain esoteric. The essence that Satanism leads the individual towards, via action, is only ever revealed by that participation which action is. Words, whether written or spoken, can never describe that essence – they can only hint at it, point toward it, and often serve to obscure the essence.” The Hard Reality of Satanism, distributed 1989 ev. Published in Hysteron Proteron, 1992 ev

3) The overlooked statement that the ONA ‘upholds anarchism’ [Letter to Aquino, dated 7th September 1990 ev, Vol i] and of how, for the ONA, politics is but a ‘form’, a tactic in the game of Aeonic sorcery.

4) A mention of how the ONA is both ‘chaotic’ and ‘numinous’ [beyond the illusion of ideated opposites] and how even ‘Satanism’ is just a causal form appropriate only to the current Aeon.

5) Of how there is a special kind of ‘thinking’ and knowing, beyond language, using numinous symbols [Satanic Letters of Stephen Brown, Letter to Ms Vera, dated 27th May, 1992 ev].

Again, the ONA would later expound upon this ‘thinking and knowing beyond language’ and the use of numinous symbols.

6) Of the truth that “Satanism existed in many forms long before LaVey, and the ONA simply represents one such form: a form that has changed and is still changing, developed as it is and has been, by creative individuals within it.” [Satanic Letters of Stephen Brown, Letter to Aquino, dated 7th September 1990 ev]

7) That what the ONA teaches or explains is not ‘sacred’ and can and should be surpassed, refined, changed, when others discover, experience, and attain knowledge and experience for themselves. [Satanic Letters of Stephen Brown, Letter to Miss Stockton, dated 19th June, 1991 ev]

8) That Satanism in particular and the Left Hand Path in general require the individual to learn self-control and cultivate self-honesty.

“The difference between Traditional Satanic groups and other organizations which profess to belong to the ‘Left Hand’ or ‘Sinister’ Path, or which claim to be Satanic, is that Traditional groups seek to realistically guide their members along the difficult and dangerous path of self-development, the goal of which is the creation of an entirely new individual. This path is fundamentally a quest for self-excellence and wisdom.

We believe that there is no easy way to real knowledge and insight of the ‘Occult’ kind – that each individual must walk this path and achieve things for themselves. There are no ‘ceremonies’, no magickal ‘rites’, not even any teachings which can provide the individual with genuine wisdom: real wisdom is only and always attained by the personal effort of the individual over many years. It is the result of a synthesis – a development of the dark side and an integration of that aspect of our being thus creating a complete, more evolved individual. Furthermore, the means to this attainment are essentially practical; that is, they involve the individual undergoing certain formative, character-developing experiences ‘in the real world’ rather than in some pseudo-mystical, pseudo-intellectual ‘magickal rite’ or sitting at the feet of some pretentious ‘master’ […]

We understand Satanism as the individual quest for self-excellence – to create an entirely new type. This quest involves practical experience – for only real experience creates character. The essence that Satanism leads the individual toward is only ever revealed by practical experience – never by books, never by someone else’s ‘teachings’, never by words. Words themselves can never really describe this essence – they can only point the way, hint at it, and usually serve only to obscure it. In the same way, ceremonies and forms such as rituals are only means – they are a means to experience, to symbolize things and thus apprehend what hitherto has been ‘hidden’ or unconscious or instinctive. Furthermore, this quest is and must be individual – it means the individual develops, via experiences (and sometimes by learning from mistakes) the strength of character needed. Or they fail – usually by deluding themselves about their real level of attainment, their real level of self-insight, their level of self-control and mastery. The aim is self-control, self-mastery, self-understanding – and then a moving-on to what is beyond even this new self.” An Introduction to Traditional Satanism, 1992 ev (re-issued and updated, 1994 ev)

9) The use of terms and expressions such as:

a) adversarial [Satanic Letters of Stephen Brown, Letters to Ms Vera, dated 27th and 28th May 1992 ev],
b) the ‘natural balance’ [Satanic Letters of Stephen Brown, Letter to Aquino, dated 9th September 103yf, Vol ii],
c) sinister [Black Book of Satan, 1983 ev, and Letter to Aquino dated 23rd October 1990 ev],
d) traditional Satanism [Black Book of Satan, 1983 ev];
e) ‘dark numinosity’ [Satanic Letters of Stephen Brown, Letter to Ms Vera, dated 27th May, 1992 ev];
f) self development via ‘learning from experience’ [Satanic Letters of Stephen Brown, Vol ii, Letter to Miss Browning, dated 16th September 1990 ev].

 
All of which terms and expressions and insights the ONA would later expound upon, and most of which terms and expressions – just like the ONA emphasis on amorality, defiance of authority, contempt for dogma, and the need for practical experience – other Occultists and Satanists would, sooner or later, use or appropriate, often without acknowledging their source.


Exposition and Development of The Mythos

In 2011 ev, in a text rather ponderously entitled O9A – On Being Unpopular: Discernment, Pathei-Mathos and the Initiatory Occult Quest, Anton Long reaffirmed the essence of the ONA mythos which was expressed, albeit sometimes rather stridently, in early ONA MSS from the 1980’s and early 1990’s:

“As we have emphasized for over thirty years, the Order of Nine Angles is an esoteric, and Occult, group. Which in essence means that – beyond exoteric propaganda and rhetoric; beyond adversarial incitement, heresy, japes, and toying with mundanes – our primary concern is the interior change of individuals by means of particular Occult methods and Arts and which Occult methods and Arts form the basis of our particular esoteric Way […]

Our particular Occult style, our ethos, can be usefully and accurately described by one term: pathei-mathos. For us, pathei-mathos is a particular Occult method (one of the Dark Arts) and this Dark Art may be said to be the basis for all of the Ways – and for many of the techniques – we employ and have employed, from the Seven Fold Way to Insight Roles to adversarial action to grade rituals such as Internal Adept and the Camlad Rite of the Abyss.”

In addition, what has escaped the attention of many who have studied, or who are or were interested in the ONA, is the esoteric information – the ‘teachings’ – and the esoteric aural tradition manifest in early ONA fiction: in the novels The Deofel Quartet and Breaking The Silence Down, and in short stories such as Hangster’s Gate.

In fact, in my view these fictional works (some dating from the 1970’s) often provide better explanations of, and insights into, the whole ‘ONA mythos’ than many of the more strident and often adversarial and polemical early (and later) ONA texts.

This neglect of ONA fiction is all the more surprising given that, as mentioned in The Guide To The Seven Fold Way and elsewhere, a reading and study of both The Deofel Quartet and Breaking The Silence Down are an essential part of the ONA’s Seven Fold Way.

In chronological order, the dates of the Deofel Quintet are:

Falcifer 1976 en
Breaking The Silence Down 1985 en
The Greling Owl 1986 en
The Giving 1990 en
The Temple of Satan 1991 ev

As made quite clear by the ONA over twenty years ago:

“The Deofel Quintet – the original Deofel Quartet plus Breaking the Silence Down – were designed as Instructional Texts for novices beginning the quest along the Left Hand Path according to the traditions of the ONA […] Their intent was to inform novices of certain esoteric matters in an entertaining and interesting way, and as such they are particularly suitable for being read aloud. Indeed, one of their original functions was to be read out to Temple members by the Temple Priest or Priestess…” A Note Regarding The Deofel Quartet (1992 ev)

What therefore does this ONA fiction reveal? It reveals many interesting things, including the following.

(1) To quote  – somewhat out of context – what Goodrick-Clarke wrote in his book Black Sun, these works “evoke a world of witches, outlaw peasant sorcerers, orgies and blood sacrifices at lonely cottages in the woods and valleys” of rural Shropshire and Herefordshire, and that “compared to the eclectic nature of American Satanism, many ideas and rituals of the ONA recall a native tradition of wicca and paganism.”

(2) The predominance given to

“…what may be termed the Sinister Feminine Principle, evident, for example, in what the ONA calls the rôle, and Magickal Grade, of Mistress of Earth, and in its depiction of, and homage to, the Dark Goddess Baphomet, whom the ONA describe as one of the most powerful of The Dark Gods. Thus, in the Occult fiction of the ONA, the main character – the main protagonist, the ‘hero’ – is often a powerful, beautiful, woman, with ordinary men, more often than not, manipulated by, or somehow subservient to, these women who belong to or who identify with some ancient Sinister tradition, or the Left Hand Path, and Satanism, in general. For instance, in The Giving – which is probably the most forthright fictional portrayal, by the ONA, of a genuine Mistress of Earth – the heroine is Lianna: a wealthy, powerful, beautiful and mature woman, who is heiress of a sinister rural pagan tradition which involves human sacrifice. She is seen manipulating both Mallam and Thorold, and the story ends to leave the reader to answer the unanswered question as to whether she really contrived Monica’s death and used her sinister charms to beguile – ‘to beshrew’ – Thorold following that death […]

One of the central themes of the ONA’s Breaking The Silence Down is the nature of the dark goddess ‘manifest in or who can become manifest in women’, and there are many references, in ONA works, to a dark sorceress being one of the essential keys to “opening the nexion that allows The Dark Gods to return to Earth […] “

A.M. (Lypehill Nexion) – The Occult Fiction of The Order of Nine Angles (119yf, revised 122yf)

(3) The aural Rounwytha tradition, which was passed on, in the time-honoured esoteric manner, person to person, in traditional ONA nexions (temples, cells, groups) and which

“…aural traditions were not explicit, not having been written down – and were often intimations of esoteric things that often no one before me had the language, let alone the words, to represent in a way which was clear, esoterically and exoterically. That is, such knowledge was often akin to a wordless insight into the causal workings of the Cosmos – as, for example, a sublime piece of music may present us with such an intimation; or as an exquisite moment shared with an exquisite lady may present us with an intimation of the possibilities of Life.

Thus, in some ways one of my tasks has been to give a more conscious form to such esoterically inherited intimations, and this has taken me a while. But I did try quite early on to present something of the essence of this wordless inherited esoteric knowledge. For instance, in the late nineteen seventies, according to particularly vulgar causal calender, and in respect of the Rounwytha, in the character of Rachael in Breaking The Silence Down, and in, a little while later, some other characters in The Deofel Quartet.”

Anton Long, Baeldraca, From Causal to Acausal Terror (122 yf)

(4) A ‘primal Satanism’ – qv. for example, The Giving, The Temple of Satan, and Falcifer – that is unconnected with the ‘satanism’ of the Church of Satan and the Temple of Set.

 

 

Conclusion

It is my contention that throughout its more than thirty years of public notoriety, the ONA has been consistent in its mythos, with their more recent texts (of c. 2009-2012) often or mostly just elaborating on this mythos or with the mythos merely being re-expressed using some newly developed terminology, such as the terms ‘dark empathy’ and ‘acausal-knowing’.

In addition, it should be obvious just how influential the Order of Nine Angles has been and is, especially within the milieu of Satanism and the Left Hand Path (even though this influence is seldom acknowledged, for a variety of silly and mundane reasons, both within the Occult scene and within academia). For perhaps the majority of Satanists, for instance, now talk and write about Satanism as ‘adversarial’ and exeatic; as being of necessity amoral, dangerous, genuinely heretical; as involving direct, practical, experience and a learning from that experience; and as a defiance of norms, dogma, hierarchy, ideas, and as a defiance of pontificating ‘masters’ and ‘Occult teachers’ and even organizations. All of which is a far cry from the ‘satanism’ propagated by the Church of Satan and the Temple of Set from the 70’s on.

Other, perhaps less obvious, areas of ONA influence include (a) their disdain for copyright and making their Occult texts and documents freely available; (b) their praxis of allowing and encouraging individuals to form their own independent ONA nexions, temples, cells, and groups, free of interference from existing ONA nexions, temples, cells, groups, and individuals; (c) their non-hierarchical, leaderless, structure; (d) their public disdain for using pompous esoteric titles; and possibly most important of all (e) their insistence that everything ONA “can and should be surpassed, refined, changed, when others discover, experience, and attain knowledge and experience for themselves” [Satanic Letters of Stephen Brown, Letter to Miss Stockton, dated 19th June, 1991 ev], leading to their stated desire that people can, and should, freely adopt, adapt, use, develop, and be inspired by, and disagree with, their mythos/praxis/ideas, and are free to “use what works for them and junk what does not work”.

Finally,

“As with so many ‘things ONA’ – it is up to, and necessary for, each and every individual to judge these matters (and thus the ONA) for themselves, and/or use (or to develope and then use) certain esoteric – Occult – abilities and so discern the veracity or otherwise of such things and the usefulness (or otherwise) of the ONA and its mythos/praxis/ethos.” ONA FAQ, v 4.01 (123 yf)

 

R. Parker
August 2012 ev


Appendix
Notes on Esoteric Calenders

(v 1.03
)

Over the decades, the Order of Nine Angles has used a variety of means of dating their MSS. The following are among the abbreviations which are/have been used, placed after the numerical date. With the exception of JD and YF, the numerical date given is the year according to the common Gregorian calender. Thus, 1991 e.v. is equivalent to 1991 e.n. which is equivalent to 1991 CE and 102 YF.

It should be noted that, according to aural tradition, the ‘ONA year’ does not begin on January 1st, nor on December 21st, but rather – for those in northern climes such as England – at the beginning of the ‘alchemical season’ marked by the first rising of Arcturus in the night sky, which is, according to Nature’s calender in such climes, in the season known as Autumn.

e.v. – era vulgaris. On old term, often used in traditional ONA nexions, and by some other esoteric groups.

The term era vulgaris came into English use centuries ago following the publication, in 1655 CE, of an English translation of a book by Johannes Kepler.

e.n. – era nazrani. On old term – often used in traditional ONA nexions – implying the Era of the Nazarenes.

YF (yf) – Year of Fire / Year of Fayen / Year of The Fuhrer

Note that each of these has a different meaning. For instance, Year of Fayen refers to the ethos of the New Aeon, where restrictive patriarchal/magian-inspired forms of living (such as nations and States, and the way of Homo Hubris) are replaced by the new ways based upon the clans and tribes of Homo Galacticus for whom the only law is that of personal honour.>

Year of The Fuhrer is predominantly used by Reichsfolk-inspired groups (esoteric and otherwise) but also by some other esoteric groups/nexions/clans in heretical defiance of the magian status quo.

CE – Common (or Current) Era. English version of e.n.

JD
– Julian Date.


pdf version: o9a-faq-v4-05.pdf

Order of Nine Angles Sigil

Order of Nine Angles

Frequently Asked Questions About The Order of Nine Angles

Version 4.01


What is the ONA?

The Order of Nine Angles is a secretive esoteric – Occult – association whose primary esoteric concern is the interior change of selected individuals by means of particular Occult methods and Arts, and which Occult methods and Arts form part of our particular esoteric Way. This esoteric Way is manifest in our ethos, our mythos, and our methodology/praxis.

By esoteric association we mean the informal world-wide collection/community of individuals and clandestine cells/nexions who have chosen to adopt/use our ethos, our mythos, and our methodology/praxis.

Occult Orders such as the ONA primarily exist and are maintained over causal Time in order to facilitate and encourage the discovery and the use, by individuals, of lapis philosophicus: that is, to facilitate and encourage the interior, personal, alchemical, change in those individuals such Orders have clandestinely recruited, or in such individuals as have succeeded in finding such Orders and overcoming the various obstacles placed in their way, or in such individuals as have chosen to adopt/use/adapt our ethos, our mythos, and our methodology/praxis.

Our Occult praxis includes (i) The Seven Fold Way of initiate training – as described in freely-available manuscripts (MSS) such as The Requisite ONA and The Sinister Abyssal Nexion; and (ii) particular Dark Arts such as The Star Game, Esoteric Chant, sinister tribes, and adversarial (heretical) tactics.

Our ethos is manifest in:

(a) our code of kindred honour;
(b) our acceptance that it is the personal judgement, the experience, the free choice, of each individual which is human and important and not adherence to some standard, some rules, some dogma, some morality, of someone else, with this personal judgement replacing reliance on the judgement of others and reliance on the judgement of some external suprapersonal authority;
(c) our acceptance that it is primarily by pathei-mathos [by learning from direct practical experience, from tough challenges, and our mistakes] that we acquire the necessary personal judgement, the knowledge, and the experience (esoteric and exoteric) to truly liberate ourselves from the constraints imposed by others and imposed by some external supra-personal authority or authorities.

Our mythos is evident in legends and stories regarding The Dark Gods, in our aural traditions such as those of the Rounwytha, and in our ontology of causal/acausal.

In O9A ‘esoteric-speak’ the Order of Nine Angles is a type of nexion; a collocation of human beings connected over durations of causal Time in particular ways who, by virtue of being kindred both esoterically and exoterically maintain and expand their acausal presencing over such long-durations of causal Time.

Such an esoteric Order with such an Aeonic perspective 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, of the sinisterly-numinous – we 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, even those some or many who do this may not acknowledge or may not even be aware of how the O9A has influenced them.

What are the aims of the ONA?

Three of the primary aims of the ONA are:

(1) to use our Dark 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;

(2) to use the sinister dialectic (and thus Aeonic Magick and genuine Sinister Arts) 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;

(3) to aid, encourage, and bring about – by practical and esoteric means (such as Dark Sorcery) – the breakdown and the downfall of existing societies, and thus to replace the tyranny of nations and States – and their impersonal governments – by our new tribal societies.

How can I join the ONA?

To be or to become an ONA person involves a life-long commitment to personal, esoteric, and Aeonic change/development/evolution. This change can be guided or unguided. In both cases, ‘membership’ is earned not given, for the individual becomes of the ONA by their practical deeds, because of their years-long esoteric experience and learning, and because of their use (and development/enhancement) of our Dark Arts, our praxis.

The unguided (individual) way, is to, by yourself, just start living by our code of kindred honour and using our Occult system of training as manifest, for example, in (a) our Seven Fold Way [qv. freely-available texts such as The Requisite ONA and The Sinister Abyssal Nexion] or in (b) our adversarial/heretical praxis.

The guided way is to seek out a traditional ONA nexion or an ONA Adept – or to be recruited by an existing ONA Adept or nexion – and then follow or apply or put into practice the guidance and esoteric training that may be offered. Note that in both these cases, the individual – when sufficient practical experience (esoteric and exoteric) is acquired – can establish their own independent ONA nexion (aka Temple aka group), if they so desire.

In both cases, one does not join – or pay membership fees to – some central ONA headquarters, or some ONA command, because the ONA is organized, in the mundane world, on the basis of (i) independent cells (which are often or mostly clandestine), and (ii) independent individual operatives (who often or mostly operate clandestinely).

I have heard it said that the ONA is defunct or never existed as a real Occult group.

The confusion about being ‘defunct’ arises and has arisen because (i) the ONA is an Occult association operating on the basis of mostly clandestine, independent, cells and operatives, many of whom do not have and do not want an overt (public/internet) presence, and (ii) the ONA is a shapeshifting entity, in the world of the mundanes, and has employed and sometimes does still employ a variety of tactics to confuse, to test, to jape, to presence the dark, to select, to divert attention.

Thus the ONA does/does-not exist, never has existed, and is/is-not defunct; or is/was merely an urban myth; just as we are/are-not a confusing, dark, labyrinthine, satanic, entity. Over the decades, a select few ONA people have – wanted or unwanted – acquired something of a ‘public profile’ and are thus known for their past or their current or (more usually) for their alleged/assumed association with us. One or two of these ‘known associates’ may well have been guided/trained by ‘Anton Long’ just as ‘Anton Long’ may or may-not be (or have been) one person or many people.

Some people – correctly or incorrectly or japingly – have considered or do consider or have stated or do state that the ONA is or may be nothing more than an outward exoteric manifestation of the life-long practical Occult/sinister quest of this ‘Anton Long’ and thus re-presents his accumulated insights and experiences and the techniques/Dark Arts he has used, perfected, and/or developed – from the stage of Initiate to that GrandMaster.

But – as with so many ‘things ONA’ – it is up to, and necessary for, each and every individual to judge these matters (and thus the ONA) for themselves, and/or use (or to develope and then use) certain esoteric – Occult – abilities and so discern the veracity or otherwise of such things and the usefulness (or otherwise) of the ONA and its mythos/praxis/ethos.

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

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

I have heard it said that publicly available ONA texts often contradict each other, and also that for every ONA manuscript you can find, there is another somewhere which contradicts it in whole or in part.

Something of an exaggeration; but yes there are some real and/or apparent contradictions, although what some consider a contradiction about something or some topic is usually only us either (i) presenting or offering (sometimes within the same text) an alternative viewpoint, or (ii) us acting as our own ‘Devil’s Advocate’.

Why? Because as we have said/written for some forty years, we (i) expect people to work things out for themselves, and thus use or develop their own judgement, and use or develop their own esoteric abilities, and (ii) we sometimes do use and have used a variety of tactics to confuse, to test, to jape, to select.

Which basically means we expect people to find their own way to centre of the esoteric labyrinth we have constructed and then use, in a practical way, what they may discover there. As mentioned in a ‘satanic letter’ – dated 28th August 103yf and subsequently published in a compilation of such letters – some-things were often japingly or testingly done/designed/written/typed/misspelt to “make [people] draw the conclusion [they] were intended to make.”

Those who understand the how and the why of all this, do. Those who do not, are not of our kind or cannot transform themselves into our kind, lacking as they do an inner Baeldraca and/or certain necessary esoteric abilities.


How can I tell a genuine ONA person from a fake?

By using your own judgement and by using (or by developing and then using) certain esoteric – Occult – abilities. Furthermore, a genuine ONA Adept is someone following the Seven Fold Way and so will have performed several Insight Roles, accomplished certain physical tasks, and undertaken the Rite of Internal Adept. They will also have built and mastered the advanced form of The Star Game as well as mastered and performed Esoteric Chant. They should be able to demonstrate such skills and/or have (usually private) documentary evidence of such, for example their Internal Adept journal, and photographs of their hand-built advanced Star Game.

What do you mean by mundanes?

We mean any and all of those who “are not of us”. Those who do not belong to or who do not associate with our sinister tribes, our traditional nexions, or who do not share our sinister ethos, or our sinister way of life.

We call them mundanes, because that is what they are – mundane. They are ordinary; they engage with and live in the mundane world of everyday work, and they have mundane goals. They accept the status quo; they pay their taxes. Even the ‘rebellion’ of some of them is no real rebellion against the mundane ethos of wage and salary slavery, no real rebellion against the laws and ethics of the mundanes, of The State; no real rebellion against The State itself, and against the organized forces of mundane ‘law and order’.

The fundamental difference between us and mundanes is that we demoniacally aspire to be more than we are, and we are or we aspire to be tribal and/or individualistic. In contrast, the mundanes seek safety and security and the ‘order’ that comes with Police forces and with State or government-made laws, and with large, organized armed forces. They also accept impersonal Courts of Law where some abstract, government-made so-called ‘justice’ is said to be obtained. In contrast, we accept that the only law is the warrior law of personal honour: that we are responsible for ourselves, that we have a right to the natural justice of revenge, retribution, a fair fight, and personal duels; and we refuse to surrender this responsibility of ours to anyone else or to any organized force, or forces, of mundane ‘law and order’, such as law-enforcement agencies or government so-called Courts of Law.

Thus, we accept that our tribes and clans and nexions have the right and the duty to make their own laws, to dispense their own justice, to defend themselves with deadly force, and to have, if they so desire, their own territory where they are the law. If they want to co-operate with others, it is their decision – and cannot be imposed upon them by some outside agency or by some abstract law. Thus, we accept that we can only give our loyalty to someone we know personally, and that we have a duty to be loyal to our kind, to those of our ‘family’, to those of our kindred, our tribe. And we would rather fight and die than surrender to any mundane or allow any agent of a government to take away our honour and our dignity. And so on.

Mundanes do not like this genuine individualism; this tribalism; this proud ethos of personal honour and practical, natural, justice before, and above and beyond, and in place of, State/government, law.


You talk of a Dark Imperium – a kind of Galactic Empire. But isn’t there a contradiction here between the goal of developing unique individuals and an Imperium which by its nature requires a certain loyalty and obedience, a certain submission to its ideals?

In its beginning (and for probably many centuries), such a sinister Imperium may well involve our new, aristocratic, elite (our developed individuals) in leading those less developed and less enlightened; and/or in manipulating people, perhaps by some causal form (for example, what mundanes often call a political ideology, or say, what mundanes often call a religion).

Thus, our Dark Imperium may well be built and established by others, but under our guidance, our leadership; under the inspiration of our numinous-mythos, and under the aegis of our new type of human being. But it is this very Imperium which will provide the challenges, the Cosmic diversity, to speed up the process of human evolution and thus produce more enlightened, unique, individuals who can fulfil their potential, as has been explained in various texts.

Hence, the Dark Imperium will be our new sinister collective, assimilating other humans and then possibly other alien life-forms – a manifestation of our sinister ethos; a means to test, refine, evolve, individuals; to have the best triumph and lead; to provide more opportunities for evolution, not less.

In addition, our overall aim is to produce individuals with an Aeonic perspective, an understanding of wyrd, of the sinister imperative, who thus understand our new tribal ways of life and thus the ethos of our Law of The Sinister-Numen. Our aim is not to produce more Homo Hubris types who are addicted to an egotistical way of life and who thus are arrogantly unbalanced, believing as such types do the Magian illusion (evident in Magian Occultism) that they – some puny mundane – are the most important (and the most powerful) thing in the Cosmos. Our Way – in contrast to such Magian egotism, in contrast to the un-numinous hubris of Homo Hubris – is the Way of the Law of The Sinister-Numen, and which Law is the foundation of the Dark Imperium, and the basis for the way of life of the warriors of our Imperium.

Is the ONA a Satanist organization?

Yes, and also (and importantly) no. Yes, because Satanism – or perhaps more correctly, traditional Satanism – is one of our causal forms; part of our heritage; an important exoteric means to Presence The Dark. But our understanding of Satanism is not that of the mundanes, and in the mundanes we include most if not all of those who now consider themselves ‘Satanists’ and who thus follow the mundane so-called ‘satanism’ of the likes of LaVey and Aquino. Traditional Satanism is outlined in such MSS of ours as The Ontology and Theology of Traditional Satanism. and also in texts such as The Sorcery of Heresy (Vindex and the Tyranny of the Magian), and The Dreccian Heresy. [The latter two texts are included in the compilation Magian Occultism and The Sinister Way.]

The ONA is not just ‘satanic’ because even traditional Satanism (a term we first used, some decades ago, and now appropriated by others) is only one particular causal form linked to one particular Aeon (the current one). That is, it is only one means, one way, of currently presencing The Dark Forces; of provoking change and aiding our evolution, individual and social. That is, Satanism is but an exoteric (or public) form of the current Aeon – an outer shell which just encloses, or which can enclose/contain, some particular sinister, acausal, energies in a certain span of causal Time. Of course, most who today profess to be ‘satanists’ will have no idea what we are talking about here, which is one reason why they are still mundanes.

Thus, we tend now – in this the Third Phase of our sinister, centuries-long, Aeonic strategy – to use the term sinister instead, to describe ourselves, and the ONA itself. Hence, we now describe the New Aeon that we seek to bring-into-being, by our practical subversion and our dark sorcery, as a sinister Aeon, rather than a Satanic Aeon, since the next Aeon will take us beyond our currently limited causal forms (beyond exoteric Satanism), and beyond the abstractions of the mundanes, who so like to pretend they understand some-thing by giving it some label or describing it by some term, some -ism or some -ology.

For the reality is that ‘we’ cannot be defined in the simple, causal, way the mundanes want, and need.

Are you a theistic Satanic organization? That is, do you really believe that The Dark Gods – and Satan – are real livings beings in the acausal who can ‘presence’ (manifest) in our causal realm?

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.

Where can I find out more about the ONA?

Esoteric answer: By seeking, finding, and asking ‘those-who-know’.

Exoteric answer: Most of our texts, recent and otherwise, are available either (i) in pdf format and freely available to download from the internet or (ii) as printed books. Some photostatic copies of some original and older ONA items – as issued by the ONA in the 1980’s and 1990’s CE – are also available, again in pdf format. These copies of originals include Naos, and The Satanic Letters of Stephen Brown, and the original Black Book of Satan, as well The Grimoire of Baphomet.

Recent pdf compilations of ONA texts include: (a) The Requisite ONA; (b) The Sinister Abyssal Nexion; (c) Marcheyre Rhinings(d) Magian Occultism and The Sinister Way; (e) Excerpta Esoterica; and (f) the three volume ONA Classic Texts.

One important attribute of the ONA is that we do not believe in the mundane concept of copyright, so that all ONA works can be redistributed, and re-printed and re-published, with anyone free to print them and even charge money for them if they want to make a profit.


Why don’t you have an official website any more?

For a short period – of some five or six years – the ephemeral medium that is ‘the world wide web’ served a useful and a particular planned purpose: that of disseminating information/disinformation and mythos, and enabling easy access to ONA MSS and thus to the enformation contained in those MSS. Given such dissemination, and given that our MSS were read and/or downloaded hundreds of thousands of times during that period with many still being available via that ephemeral medium, that particular purpose has been achieved. This plan to use ‘the internet’ on a temporary basis was mentioned years ago in several ONA texts, such as Nasz Dom: The Dark Tradition Continues (published in 115yf).

It was also mentioned, again, more recently; for example, in a previous version (3.01) of these FAQ published in 122 yf:

” There may arise a time – soon, or not so soon – when we no longer have even an unofficial ONA website or an ONA blog, so that the neophyte and the curious will have to […] do some practical research for themselves in the traditional, non-Internet, way of finding and reading books and articles, and finding and asking those-who-know.”

For knowledge is numinous, a part of one’s life, whereas information – that which is presented/communicated by such an ephemeral medium as the world wide web – is lifeless, causal, an outer form. For in terms of esoteric, Occult, matters, to know is both to learn from personal experience and to place what is so learnt in a particular context, that of one’s personal internal and external along the particular life-long way or path that one has, by initiation, chosen to follow.

For the meaning is in, acquired from, discovered by, the personal knowing. By taking the time, making the effort, to learn; to acquire a detailed, personal knowing of, and then to place that knowledge in the context of one’s own knowledge and that of knowledgeable others and which others one knows and respects personally or who have acquired respect by virtue of their practical experience and/or their scholarly knowledge, where by scholarly is meant both learned and having undertaken meticulous, unbiased, research on a specific subject over a period of some years.

Which exoterically means that: (a) the value of the ephemeral medium that is the world wide web has been overestimated by many; (b) that, as a medium, it is Aeonically and in esoteric terms quite unimportant; and (c) that it encourages a pretentious, spurious, or illusory, ‘knowing’, the rapid communication of this, as well as a spurious ‘respect’ among and of pretentious and/or mundane others, anonymous or otherwise. The world wide web also has the disadvantage of having become the medium of choice for a certain type of Homo Hubris and for the rapid circulation of their vapid, plebeian, opinions and assumptions.


What is the official symbol of the ONA?

We have two main, exoteric, sigils or symbols. The first relates to our Sinister Way, to causal and acausal and the Nine Angles, and is usually represented, in a two-dimensional way, as below:

Order of Nine Angles Sigil

O9A

ONA Sigil

The second, given below, relates to our sinister mythos, and is associated with Baphomet, whom we regard – in contrast to all other Occultists – as a female acausal and sinister being, who can manifest in the causal, and this sigil is known both as The Sigil of Baphomet, and as The Dreccian Moons of Baphomet.

Sigil of Baphomet


We also sometimes use the Septenary sigil, as below:


The Septenary Sigil

What should be understood, however, is that these sigils are only two-dimensional, exoteric, re-presentations of four-dimensional forms.

Thus, the ONA sigil, given above, is properly (that is, esoterically) constructed in three-dimensions, within a sphere, which three-dimensional construct itself changes, thus mimicking the change which is causal Time. This change is both a simple change of perspective (for example, the movement and rotation of the sphere and the construct within it) and also a “mapping” (that is, a causal “distortion”) of both the sphere and the construct within it). This mapping is essentially a change of, a transformation of, the regular Cartesian three-dimensional co-ordinate system, and to a limited extent this can be understood, and re-presented, by reference to the mathematical change of metric in causal Space-Time. This change is – viewed causally – random, and thus there is some esoteric appreciation, on viewing this four-dimensional sigil, of some of the properties of a nexion: of where the acausal is manifest in the causal.

Similarly, both the Septenary Sigil and the Sigil of Baphomet should be constructed in three-dimensions, and be animated.

What is the true origin of the name Order of the Nine Angles?

The Order of Nine Angles is only our exoteric name, and the origin of the term Order of Nine Angles – or as some people write, and, say, The Order of The Nine Angles – has been explained by us, several times. See, for instance, the collection of texts, The Meaning of The Nine Angles, Part One and Part Two issued in 120 yf in pdf format.

There are several other, older, Order MSS where the term is discussed, and those genuinely interested can seek those other MSS out and read them. Mundane Occultists, of course, will continue to make their spurious and silly claims about the supposed origin of the outward, exoteric, name of our subversive organization.


Is it true that you advocate human sacrifice?

We refer to such deeds as culling, and all genuinely sinister organizations, groups, associations and individuals undertake such cullings, and have always done so. Such deeds – whether collective or individual – are one of things which distinguish our type of life, our breed, from that of the mundanes.

Culling is explained in more detail in ONA texts such as Concerning Culling as Art.


What is meant by the term ONA iterations?

The iterations are an expression of the natural change, the evolution, of the living esoteric being that is exoterically known as the ONA.

The first iteration/phase – aka ONA 1 – may be considered to be exoterically manifest in the overt and practical traditional and often strident Satanism of the early ONA (c.1972-1985 ce) with its ceremonial groups, and in Rounwytha nexions all of whom were in the UK and known to AL.

The second iteration (c.1986-2009 ce) – aka ONA 2 – was most manifest in the Seven-Fold Way and the praxis of individuals, world-wide, establishing their own ceremonial ONA-type groups/nexions.

The third iteration – aka ONA 3 – is that of the current ONA/O9A, 2010 ce and > and is manifest exoterically:

(a) in the move from Satan as archetypal symbol to our female Baphomet (the dark goddess) as archetypal symbol;
(b) in our increasing emphasis on and championing of the sinister feminine and the sinisterly-numinous; and thus in both:
(c) the development and expansion of our muliebral Rounwytha tradition in contradistinction to the hubriatic masculous tradition that has dominated social structures and Occult groups for thousands of years; and
(d) the development of and emphasis on our individual adversarial praxis and on our evolution of tribal living, based as such modern tribal living is on our ‘the law of the sinister-numen’ aka The Code of Kindred Honour aka The Dreccian Code aka Code of Sinister Honour aka the Law of The New Aeon.

All iterations – past and present – although different in character co-exist within the ONA, just as a mature living being has within it the younger being from whence it matured.

I’ve heard that your Dark Gods are taken from the fiction of HP Lovecraft. Is that true?

That is a common and mistaken assumption made by mundanes. A study of our tradition will suffice to show that the esoteric mythos of The Dark Gods is quite distinct from, bears little or no resemblance to, and is vastly more comprehensive than, the un-esoteric pseudo-mythology of Lovecraft. See, for example, the ONA text Pseudo-Mythology and Mythos: Lovecraft, The Dark Gods, and Fallacies About The ONA.

In contrast to pseudo-mythology of Lovecraft, The Dark Gods (aka The Dark Ones) are part of a distinct, and unique, ontology and Occult praxis, as well as being part of our complex esoteric philosophy which addresses ethical, etiological, epistemological, and other philosophical issues.

For an overview of this esoteric philosophy of ours, refer to such texts as A Brief Guide to The Esoteric Philosophy of The Order of Nine Angles. Essentially, The Dark Gods are or may be considered to be acausal beings who exist in the acausal continuum. But, as with all things Occult, the truth or falsity of this (and the usefulness or otherwise of the mythos) has to discovered anew by every initiate:

“Each individual must learn for themselves – this is the crux. No one can do it for them. The essence, born via experiences, cannot even be taught – it must be experienced.” Letter to Ms Vera, dated 27th May 1992 eh, Satanic Letters, Volume i


How can I contact someone from the ONA?

The simple answer is that you cannot; unless we want to contact you or recruit you for some reason, because – for instance – you had some particular esoteric ability or some practical skill which we, or one of our traditional nexions, or one of our tribes, or one of our adversarial operatives, might find useful. Even then, of course, you would be tested, and would remain untrusted until you had been blooded (British English) or hazed (US English) and taken a binding oath of loyalty unto death to your new ‘O9A family’.

 

ONA
123 Year of Fayen

FAQ Version 4.01