Order of Nine Angles

Order of Nine Angles

The ONA In Contemporary Fiction

“The Order of Nine Angles…”

“They’re dangerous people, Jack”

“I guessed as much…The human sacrifice was the clue.” {1}

As noted in Perspectives on the Order of Nine Angles, “how someone, or some group, is publicly perceived and understood (or misunderstood) by others unconnected to that person and not involved with that group can be interesting, and a rough gage of influence.” Ditto with regard to how such a group is portrayed in fiction.

Over the past decade, the ONA has been mentioned in a few works of fiction – both mainstream and otherwise. For instance, in Alex Unlimited: Split-Second Sight by Dan Jolley – who once worked for DC Comics – a 2007 work published by the US based Magna distributors Tokyopop.

“Order of Nine what?”
“Really aggressive. Not people you want to mess with…”

The ONA also appears in some of that genre named ‘fan fiction’, once confined to small sometimes underground zines {2} but now with its own internet sub-culture. For example, the following, from a story entitled An Unbreakable Bond authored by Ennauethys and part of the Anime/Manga sub-culture:

“Then there’s the order of nine angles which is not something you want to delve into…”

But the most detailed mention, so far, of the Order of Nine Angles in recent (non-O9A) fiction is in the novels of mainstream (and best-selling) author Stephen Leather, a former journalist on newspapers such as The Times (of London) and the South China Morning Post in Hong Kong. His novels have been translated into more than ten languages and he has written for television shows such as London’s Burning and the BBC’s Murder in Mind series.

The following quotes, about the ONA, are from his 2011 novel Midnight, published by Hodder & Stoughton (ISBN 978144470066).

‘I’m on a steep learning curve,’ said Nightingale. He leaned forward, his arms resting on his knees as he held his beer bottle with both hands. ‘The last time we spoke you said that my father was part of a sect that practised human sacrifice.’

‘The Order of Nine Angles, yes.’

‘My father said I should talk to them. They were connected to my sister’s adoption and he said they might be able to help me.’

Wainwright exhaled through pursed lips. ‘They’re dangerous people, Jack.’

‘I guessed as much,’ said Nightingale. ‘The human sacrifice was the clue.’

[…]

He says that Fairchild belongs to the Order of Nine Angles. Have you any idea what they do?’

Jenny shook her head.

‘They kill people,’ he said quietly.

In his newer novel, Nightmare, published in 2012 by 47North – ISBN 9781612182315 – the Order of Nine Angles appear to play an even greater role:

Nightingale leaned forward, both hands around his bottle of lager. ‘Let me ask you something, Marcus. Okay?’

‘Go ahead,’ said the lawyer.

‘Are you a member of the Order of Nine Angles?’
Nightingale resisted the urge to smile when he saw the look of surprise that flashed across the lawyer’s face.

[…]

‘So you know already. Yes, I am a member of the Order. Have been for years. So let me ask you a question in return, Jack. The Order goes to a lot of trouble to maintain a low profile, so who told you about us?’

‘A friend.’

‘An informant, you mean? I assume that your friend is an outsider. In the entire history of the Order no member has ever divulged any details of who we are or what we do.’

[…]

“The Order of Nine Angles? Trust me, there’s nothing charitable about them. Human sacrifice plays a big part in what they do. They call it culling.”

[…]

‘I’m serious, Jack. Fairchild is pure evil. Don’t even think about taking him on. He’s got the whole Order of Nine Angles with him. You go up against one and you’ll be facing them all.’

What is interesting is that in contemporary fiction, of whatever genre, the ONA is portrayed as a decidedly evil group. The bad guys. Which is how it should be – culling is a clue – for the ONA admit they are:

(a) practising or disposed to practise evil;
(b) actually or potentially harmful, destructive, disastrous, or pernicious; baleful;
(c) malicious; mischievous, sly;
(d) bad in moral character, disposition
(e) hard, difficult, misleading, deadly, amoral {3}

and that “performing, with a congregation and with cantors trained in esoteric Chant, The Ceremony of Recalling with opfer ending” is one of the three basic tasks a new Initiate is expected to undertake {4}.

However, if one wanted to be accurate/pedantic, the Order of Nine Angles have more bad girls than bad guys, and bad ONA girls would certainly make interesting characters in a novel.

R.P.
2013 ev

Notes

{1} Midnight, a novel by Stephen Leather, published by Hodder & Stoughton (ISBN 978144470066)

{2} In the 1990’s, a printed underground USA publication entitled Factsheet Five used to list many such zines published by a variety of sub-cultures.

{3} Toward Understanding Satanism. See also Praxis and Theory of The Order of Nine Angles.

{4} As noted in many texts including Order of Nine Angles Style, O9A Chic and Pretenders, Frauds, and The Order of Nine Angles, the internet-pretendu-crowd are not part of the ONA. The ONA has consistently stated that in order to advance to the Grade of Internal Adept the candidate must not only have learnt Esoteric Chant and the Star Game, and undertaken Insight Roles, but also culled. Those claiming to be ONA should be asked if they have:

(1) Undertaken a culling?
(2) Undertaken the rite of external adept?
(3) Trained for and achieved the basic physical challenges of our Way?
(4) Undertaken several Insight Rôles?
(5) Undertaken the rite of internal adept or spent at least three months alone in the wilderness?
(6) Indulged in violent, ‘criminal’, and other amoral activities for six months to a year?
(7) Acquired skill in esoteric chant and performed it with a group?
(8) Acquired skill in the advanced form of the star game?
(9) Undertaken rites to invoke the dark gods using a large crystal tetrahedron?
(10) Run a group/nexion/temple of many individuals for a year or two – and so had to deal with their questions, the squabbles, the rivalry?
(11) Had that group/nexion/temple plan and conduct the tests for selecting an opfer and then perform a rite of sacrifice?
(12) Sinisterly manipulated or incited someone, or several, into undertaking a culling and/or an act of terror?
(13) Sinisterly manipulated or incited someone, or several, into a life of violence and/or crime and/or of practical heretical/adversarial activism disruptive of the status quo?

If they have not done all these things – or have only done a few and are not in the process of doing or planning to do the rest – then they are only pretending to be O9A.


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Order of Nine Angles

Order of Nine Angles

Classic ONA Texts

The Discovery and Knowing of Satan

Satan, Acausal Entities, and The Order of Nine Angles

The Order of Nine Angles is an esoteric association of individuals, and the emphasis of this association is on: (1) practical experience and challenges (Occult, exoteric, and amoral) and (2) on the authority of individual judgement. Thus, for the ONA, what matters is the individual developing, from their own years-long (mostly decades-long) practical experience, a personal weltanschauung: that is, discovering their own individual answers to certain questions concerning themselves, life, existence, the Occult, and the nature of Reality.

Hence the ONA – by our Labyrinthos Mythologicus, our philosophy and praxis, our traditions – just suggests, incites, inspires, annoys, tests, challenges, provokes, intrigues, perplexes, and (in some individual cases and if asked for) may offer some practical personal guidance. We also place no restrictions – moral, legal, or otherwise – on the individual nor assign any moral value to the methods, the praxis, which we suggest might lead to knowledge, insight, discovery, self-development and thence to answers to questions concerning life, existence, the Occult, and the nature of Reality. In fact, we positively encourage amoral experiences, heresy, and the transgression of accepted norms.

Therefore in specific matters – such as the nature and reality of the being described by the exoteric name Satan, and the nature and reality of what we have termed acausal entities [the Dark Gods et al] – we expect individuals to arrive at their own conclusions, based on their own practical experience and learning, since we have no dogma about such matters, no orthodoxy, and certainly make no claims that we possess the truth or have all the answers, and certainly never claiming that we possess some sort of absolute authority: diabolical, supra-personal, revelatory, or whatever. Our authority, such as it is, is that deriving from and manifest in the accumulated individual pathei-mathos – the experience and the learning – of our members.

What we do claim is that our practical way works, in terms of encouraging and producing a certain type of individual, and in terms of assisting those individuals to develop a certain wisdom and insight, both Occult and otherwise.

Apprehensions of Satan and Acausal Entities

In respect of Satan and acausal entities, our tradition – our accumulated individual pathei-mathos – suggests that there are two possible modes of apprehension of such beings/entities, and that one of these apprehensions can only be known by individuals actually engaging in practical Occult activity of a certain type [i.e. following our Seven Fold Way from Initiate to Internal Adept]. Having then so discovered and so experienced this particular apprehension, they are then and only then (in our view) in a position to make an informed and personal judgement about which of the two suggested apprehensions, in their opinion, might be a valid apprehension of Reality.

These two modes of apprehension of such entities are:

(1) The first mode of apprehension is that Satan and such entities have their origin, their existence, their reality, in our human consciousness/unconscious/imagination so that, in effect, they are symbols/archetypes, with Satan [the Satan] being, for example, an archetype of heresy, rebellion, chaos, and adversarial conflict, and/or with ourselves as individuals being a satan and thus heretical, rebellious, adversarial, amoral. [1]

This mode of apprehension of such entities – while allowing for certain Occult mysteries and even (to some extent) for sorcery – is one dependant on Reality as conceived and as understood by Phainómenon; by what is apparent to us by means of our physical senses and what we deduce by causal means (by for example mathematics and experimental science) from such Phainómenon. In this Reality, sorcery is most often understood as an effect or effects of the human will, either individually (as in hermetic magick) or collectively (as in ceremonial magick).

In this particular apprehension, Satanism is conceived by the ONA as an Occult adversarial praxis, as an individual and group rebellion, as heresy, as one means of exeatic living, and as a causal form to Presence/Experience The Dark in this current still Nazarene-infested Aeon. Here, Satan can be discovered within us, and within others: and conceived as being part of our nature as human beings.

In this mode, Satan has no ultimate power or authority over us since such power and such authority as are deemed to be satanic are conceived as being within us or capable of being acquired by us by our development and liberation as individuals.

(2) The second mode of apprehension is that Satan and such entities are actual types of being (acausal life/energy) in a posited acausal continuum, which acausal continuum is quite distinct from the causal phenomenal realm described by such sciences as physics and astronomy, and which acausal beings are quite distinct from all the life-forms we know and have experienced by Phainómenon and understood by causal sciences such as biology. [2]

This mode of apprehension is thus one which posits/suggests a Reality of an acausal universe beyond/separate from the causal universe of Phainómenon (and of physical galaxies, stars, planets), and also of acausal beings living in this weird a-spatial, a-temporal, acausal universe, with the Cosmos being the totality of causal and acausal universes.

This apprehension is one where Satan is one entity of a particular acausal species, and which entity is said (by tradition) to have presenced/been manifest on Earth (by means of a nexion or nexions) in our historical past, with the being exoterically named Satan said to be, when manifest in the causal, a shapeshifter with the ability to assume human and other forms.

In this particular apprehension, Satanism is conceived by the ONA as the praxis and the way of life of those who are, or who seek to be, a friend both of the acausal shapeshifting entity known by the causal name ‘satan’ and a friend of other acausal beings similar to this Satan. Here, in this mode of apprehension, it is said that this entity Satan – and similar acausal entities – can be discovered/’contacted’/known by various esoteric rites and methods, and that one means of cultivating such a friendship is to follow our traditional Seven Fold Way as outlined in Naos, and in texts such as the original Black Book of Satan and The Grimoire of Baphomet. [3]

In this mode, Satan – and some other acausal entities – are understood as beings far more powerful than ourselves, and beings which we, as humans, cannot (even by Occult means) control.


Individual Judgement and the Appearance of Opposites

The ONA thus has two apprehensions of Satan and thus two types of satanism, with individuals free to choose and use and experience which of these satanisms they want or believe might be useful.

For such use and experience, of both, is according to our tradition the means whereby each individual can decide which – or neither, or both – of these satanisms their judgement informs them presents a better understanding of themselves, of Satan, and of Reality. Thus will they – or thus can they, possibly – become aware of the esoteric essence which has become hidden through causal abstractions and even by naming [4], and which awareness is of opposites-as-appearance not as Reality.

Hence one reason why the ONA – esoterically known and appreciated – is an association of sinister-numinous emanations, and why (of course) we continue to annoy, provoke, intrigue, and perplex many Occultists (especially many who describe themselves as Satanists) and why we continue to incite and inspire others by our tests, our challenges and our mysteriums.

Anton Long
2011 ev
Order of Nine Angles

Notes:

[1] Refer for instance to the ONA text The Geryne of Satan (pdf).

[2] A brief overview of the acausal is given in the ONA text The Ontology and Theology of Traditional Satanism.

[3] Controversially, we apprehend Baphomet as The Dark Goddess, the entity – the lady – to whom human sacrifices were and are made. She is the bride-and-mother of Satan.

[4] Which naming includes ‘satan’. On this problem of names obscuring, refer to the ONA text Denotatum – The Esoteric Problem With Names.

^^^
Credits

Words/Forms: This article had its genesis in some private correspondence (during October 2011 ev) with someone living in Africa who, having been acquainted with the ONA for over a decade, sought to elucidate certain esoteric matters relating to the ONA tradition, and one of whose questions related to Satan.


This text is available in pdf format here – o9a-praxis-and-theory.pdf


Praxis and Theory of The Order of Nine Angles

A Précis for Critics, Neophytes, and Academics

 

Order of Nine Angles

O9A

Alii dicebant terram novem constare angulis, quibus celo innititur

The Order of Nine Angles (ONA, O9A) may be said to be unique among Satanic, Left Hand Path [1] – and Occult groups in general – for a variety of reasons, which are:

i) The emphasis on practical ordeals, physical challenges, and exeatic [2] living, manifest for example in insight roles, the rite of the abyss, the grade ritual of internal adept, and the physical challenges of the Seven Fold Sinister Way [3]
ii) The avowal of culling (that is, of human sacrifice) [4]
iii) The emphasis on the feminine, the sinisterly-numinous, and on cultivating muliebral [5] skills such as the development of empathy
iv) Their Aeonic perspective and the decades-long nature of the ONA initiatory quest
v) Their aural traditions and aristocratic ethos
vi) Their Labyrinthos Mythologicus
vii) Their involvement with and support of subversive, revolutionary, and extremist, ideologies and groups
viii) Their distinct esoteric vocabulary, which includes terms such as nexion, acausal, sinister dialectic(s), exeatic, rounwytha, Baeldraca, Drecc, alchemical seasons, insight roles, muliebral, and mundanes. [6]

Unsurprisingly, factors (i), (ii), and (vii) have received most attention from critics and from those few academics who have studied or are studying the ONA, leading one academic, for instance, to write that the Order of Nine Angles “represent a dangerous and extreme form of Satanism” [7], another to write that “ONA-inspired activities [have] managed to enter the scene of grand politics and the global War On Terror” [8], and leading many critics to describe the ONA as a ‘nazi/fascist Satanist’ group [9].

Equally unsurprisingly, factors (iii), (v), and (vi) have, so far and publicly, received no attention whatsoever from critics and from those few academics who have studied or are studying the ONA. Which of course has led to such critics and such academics to have a distorted (or simplistic) view of, and to publish a rather ill-informed view of, the ONA. Therefore it seems only fitting to consider if only briefly these neglected aspects of ONA praxis and theory in order to draw attention to them so that a more informed view of the Order of Nine Angles may be obtained.

This informed view should reveal the ONA to be a creatively diverse organization whose praxis and theory are complex and, while decidedly satanic, encompass far more than the terms ‘satanism’ and Left Hand Path describe at least insofar as those terms are currently used and defined by academics.

Interestingly, and provocatively [10], the ONA use the standard definitions of satanism and satanic – given in the complete Oxford English Dictionary – to describe themselves, writing in the text Toward Understanding Satanism (dated 122 yfayen) that,

“What is lacking in all of these modern [self-described satanic] groups and individuals are the following standard attributes of Satanism, of the diabolical, and of the Satanic:

(a) practising or disposed to practise evil;
(b) actually or potentially harmful, destructive, disastrous, or pernicious; baleful;
(c) malicious; mischievous, sly;
(d) bad in moral character, disposition
(e) hard, difficult, misleading, deadly, amoral.

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

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

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

1) An amoral, dangerous, practical, exeatic, devilish, way of life.
2) A presencing of ‘dark forces’/acausal energies – a form/mythos – only relevant to the current Aeon.
3) An unrestricted, amoral, diabolical, effective and affective, transformation/development of individual human beings by esoteric and exoteric means.”

The Muliebral and the Sinisterly-Numinous

In contrast to the male-dominated groups – such as the Church of Satan and the Temple of Set – that most critics and most academics consider as dominating and representing the Left Hand Path and contemporary Satanism, the Order of Nine Angles despises the patriarchal ethos and the ‘might is right’ masculous [11] attitude that is an integral part of such groups (consciously or otherwise) and which ethos and which attitude is evident in the behaviour, the attitude, and the writings, of those who adhere to such groups or imitate them.

The ONA forthrightly describe the doctrine of ‘might is right’ as,

“…the instinct, the raison d’être, of the cowardly bully for whom instinct, mere brute physical strength, or superior weaponry, or superior numbers, command respect and enable them to intimidate and bully others and so get their own way […] Such individuals do not possess that instinct for disliking rottenness that is the mark of the evolved, the aristocratic, the cultured, human being. Thus are they akin to uncultured barbarians.

Culture essentially implies four important qualities that such barbarians, such talking animals, lack – and these qualities are empathy, the instinct for disliking rottenness, reason, and pathei-mathos. It is these qualities that not only distinguish us from other animals (and thus express our humanity) but which and importantly enable us to consciously change, to develope, ourselves and so participate in our own evolution as beings. Animals do not have this choice, this ability.

To make the doctrine of Might is Right central to, or an integral and important part of, some Occult or Satanic way or praxis (like, for example, the Church of Satan did and does) is to negate the very basis of such esoteric ways and praxis. For the essence of such esoteric ways – and especially of Satanism – is to use certain Occult techniques and methods to develope certain esoteric faculties and enable the development, the evolution, of the individual. Where such Occult or Satanic ways may or do differ is in the techniques and methods used and in how development, and evolution, of the individual is understood.Thus, in the traditional Satanism of the Order of Nine Angles, the evolution of the individual is understood as arising from a practical synthesis, via testing personal experience and magickal praxis, of what is commonly, and – considered esoterically – incorrectly regarded as the opposing opposites of Light and Dark. In addition, for the ONA the development of the individual – and the cultivation of their faculties, esoteric and otherwise – is indissolubly bound with pathei-mathos, and with empathy. Empathy esoterically [i.e. ‘dark empathy’] is the ground of genuine sorcery: an awareness of both affective and effective change [causal and acausal change] and which awareness is the knowing of ourselves as but one connexion, one nexion, to those energies (or forces) which are the essence of Life and thus the essence of our own existence as a human being.” The De-Evolutionary Nature of Might is Right (122 Year of Fayen)

It is no coincidence therefore that,

“We [the ONA] always seem to have more women than men, at least pre-Internet, and certainly still do in our traditional nexions following the Seven Fold Way. Partly because of a knowing of and respect for the natural abilities of certain women, their character; partly because of the Rounwytha ethos that is central to the Order of Nine Angles, past, present and future, and also because our Way demands a genuine, sharing, empathic, and equal partnership between men and women, and because of our acceptance that Sapphism is natural and, to an extent, esoterically important.One of the manifest errors – distortions – of the Left Hand Path, and of the Satanic, Magian Occultism so prevalent in the West, in the past, as still now, is its patriarchal nature and the fact that it is dominated by the de-evolutionary doctrine of so-called ‘might is right’ and thus dominated by and infested with male specimens of Homo Hubris who have no sense of honour, no culture, no empathy, no arête, little or no self-honesty, little or no manners, but who instead possess a bloated ego and a very high opinion of themselves.” Presencings Of A Hideous Nexion (122 yfayen)

Furthermore, according to the ONA, to achieve Adeptship it is necessary for the initiate to develop the muliebral faculty of empathy, a process begun by their basic rite of Internal Adept – that is, by the candidate spending one particular alchemical season (of around three months duration) living alone in the wilderness – and ended by their Camlad Rite of The Abyss, involving as this abyssal rite does in the candidate spending a lunar month living alone in a natural cavern or an underground chamber [12].

Thus the Adept – and more so the Magus/Mousa – has developed an appreciation and an understanding of the sinisterly-numinous:

” The term sinister-numinous is employed by us – part of our esoteric ONA-speak – to describe the living unity beyond the abstract, the lifeless, division and dialectic of contrasting/abstractive/ideated opposites. A division most obvious in the false dichotomy of ‘good’ and ‘evil’, and a division not so obvious in denotatum and thus in both Magian religions with their god, prophets, scriptures, and in occultisms and religions devolving around named ‘deities’ […]

For such a knowing and such of living of the sinisterly-numinous – and the personal learning, the pathei-mathos, that results – is the means to know, to live, to be, the natural balance, the Life, beyond abstracted opposites and all abstractions, and it is this natural, wyrdful, Cosmic balance, that is the quintessence of our new type of human being, and makes us and marks as a breed apart, as quite different from Homo Hubris and all other manifestations of human life on this planet […]

In terms of the way of the Adept, of someone following our Seven-Fold Way, an experience and thence a wordless personal knowing of this living unity is the purpose of the Camlad Rite of The Abyss and of the living that precedes it. Part of this personal knowing is of Wyrd, and thence of the Aeonic perspective beyond a personal destiny; a knowing, experiences, that move – that develop – the individual far beyond the attempted deification of the ego, the self, and beyond the hubris, arrogance, posturing, lack of self-honesty, and self-delusion, that are the basis of all Magian occultism, whether such occultism be described as RHP, LHP, or satanic.” The Adeptus Way and The Sinisterly-Numinous (v. 2.03, 123 yfayen)

Labyrinthos Mythologicus

Being mischievous and sly – as self-described in texts such as Toward Understanding Satanism (dated 122 yfayen) and as befits a diabolic group – it is no surprise to find that the ONA have often referred to the games and the japes they play with and on ‘mundanes’, potential candidates, and even those seeking information about the Order of Nine Angles. The following two quotes are typical:

“Just how many times in the past three decades have we said just who and what we are? It’s all out there, in print, in cyberland, in the people of our traditional nexions. Just how many times have we said we are really sinister, satanic, amoral, heretical and offensive? How many times have we said that we manipulate and test people? That we toy with them? That we enjoy japes? That we have certain standards and guidelines?” Just Who Do They Think We Are? (122 yfayen)

“We, the Order of Nine Angles, have presented to outsiders – and to those incipiently of our kind – a series of tests, a modern Labyrinthos Mythologicus, and which tests begin with them being expected to distil our essence from our apparent conflicting opposites. For the majority now rely for information on what is presented to them via a medium such as the Internet, rather than on their own intuition, their empathy, their Occult skills, or on their own character when they (knowingly or unknowingly) meet with one of us in the real world.

For like attracts like. If they trust in and rely on words presented on some impersonal medium, then they will see only words and probably get confused by such words. But if they have our particular character, they will just know, and thus understand beyond the words and the disinformation we have spewn forth for over forty years to ensnare, entrap, enchant, entice, confuse, incite, dissuade, and jape.

For we are unashamedly elitist. Thus we have certain, particular, standards and if someone does not reach those standards, they are quite simply not good enough for us.

For instance, for those desirous of following our Seven Fold Way we have certain physical standards, and Grade Rituals for them to undertake: what we term the three basic ONA tasks. If they fail in these tasks, they fail – there are no excuses, and they can try again until they succeed and meet our standards, or they can go elsewhere. If they succeed, then and only then are they that type of our O9A kind.” O9A – Labyrinthos Mythologicus (122yf)

The ONA are thus expounding, and using, a modern and an amoral version of a technique often historically employed, world-wide among diverse cultures and traditions both esoteric and otherwise, to test and select candidates. Thus, what is surprising is not that the ONA do this and have – for over forty years – done this, but that other contemporary supposedly ‘satanic’ groups do not do so and have never done so.

This modern and an amoral version of a classic technique aids the aims of the ONA:

“There are two things concerning The Order of Nine Angles which may be said to express our raison ‘d’etre and which two things some people seem to have overlooked.

The first is that our primary aim is to breed, to develop, a new type of human being with such new beings establishing new ways of living for themselves. The second is that we are now and always been an esoteric association.

The first means that we possess an Aeonic perspective, beyond the life of the individual. That we understand the achievement of our aims and goals in terms of long durations of causal Time, of centuries and more. That we know that changing an ordinary human into one of our kind is a slow, difficult, testing, process involving as it does such things as exeatic experience, practical challenges, and pathei-mathos, as well as a coming-to-live both the sinister and the numinous. Thus our kind develop an awareness and a knowing of themselves as a nexion balanced between causal and acausal and of possessing within them – latent, then discovered, then developed and then lived – the sinisterly-numinous. For such a knowing and then a living of the sinisterly-numinous is an essential part of the development, the breeding, the emergence, of our new kind.

The second means not only that we have certain Dark Arts, certain skills, certain Occult methods and techniques, as well as an esoteric aural tradition, but also that one of our tasks is to recruit some suitable individuals and for such initiates to begin to follow the Adeptus way, since we know, from experience, that such a practical and Occult way is most efficacious in producing the new breed of human.” The Adeptus Way and The Sinisterly-Numinous  (v. 2.03 123 yfayen)

ONA Aural Traditions and Aristocratic Ethos

Since its inception, the ONA has emphasized that its way is not only difficult, dangerous, and elitist, because also has an aural tradition. A diverse aural tradition that it has always maintained the initiate must judge for themselves, partly by developing certain esoteric skills and partly by using the personal judgement that it is one of the aims of the Seven Fold Way to cultivate.

This diverse aural tradition includes esoteric chant, the way of the Rounwytha [13], the alchemy of ‘the nine angles’ [14], esoteric myths and legends about ‘the dark gods’ including a female Baphomet, and local myths and legends relating to places such as Shropshire, Herefordshire, and the Fenland. The diversity, and at times confusing and occasionally contradictory nature, of this aural tradition is most certainly the result of the three different British groups that were, according to ONA sources, merged to form the Order of Nine Angles: the Shropshire based rural Camlad of Rounwytha fame, the more northerly ceremonial Temple of the Sun, and the Fenland/Cantabrigian Noctulians.

According to Anton Long

“One of the main reasons for the existence of esoteric groups such as The Order of Nine Angles and the Camlad Rouning is to be a living hereditary repository of a certain type of knowledge and to personally, directly, encourage some individuals to acquire the culture, the habit, of learning – practical, scholarly – and thus enable them to move in the traditional manner toward the goal of discovering and acquiring knowledge and thence wisdom. In the process of this moving-toward, some of these individuals may or will be changed, and thus become a breed apart, one of our kind; indeed, over almost forty years, the ONA has had some success in producing some such individuals of our particular, peculiar, esoteric kind.” Knowing, Information, and The Discovery of Wisdom (v. 1.03, 123 yfayen)

For there is, and always has been, within the ONA people of ‘a particular, peculiar, esoteric kind’ for it is one of the aims of the praxis of the ONA – of rites such as Internal Adept and techniques such as ‘insight roles’ – to breed and to encourage people who exemplify the aristocratic ethos, the ancestral pathei-mathos [15], that is at the heart of ‘the ONA way’; an ethos of kindred honour, of esoteric learning and knowledge, of culture, of empathy, of arête, self-honesty, self-control, and of manners. Of those who despise uncouth, plebeian, mundanes in thrall to their desires, in thrall to their unconscious and to the archetypes and the abstractions of the societies of their time.

Thus:

“Our Occult kind, our Adepts, have: (1) a type of pagan knowing and understanding of the natural world; (2) a certain sensitivity and empathy; appreciate such muliebral qualities in others, and thus appreciate, understand, women and their potential; and (3) a certain culture, where by culture here is meant (i) the arts of life made manifest by living by our code of kindred-honour, (ii) having a living (and thus numinous) tradition, (iii) having self-control, self-honesty, (iv) having a certain learned knowledge of the Arts, literature, and music of their own ancestral culture, and (v) having the all-important knowing of themselves as but one nexion between a causal past, their present short-lived life, and the wyrdful futures that will exist after their causal death.”

R. Parker
November 2012 ev


Footnotes

[1] The ONA have their own definition of the Left Hand Path (LHP) which is:

The amoral and individualistic Way of Sinister Sorcery. In the LHP there are no rules: there is nothing that is not permitted; nothing that is forbidden or restricted. That is, the LHP means the individual takes sole responsibility for their actions and their quest, and does not abide by the ethics of mundanes. In addition, the LHP is where the individual learns from the practical deeds and practical challenges that are an integral to it.  Glossary of ONA Terms (v. 3.07)

[2] The ONA define exeatic as:

To go beyond and transgress the limits imposed and prescribed by mundanes, and by the systems which reflect or which manifest the ethos of mundanes – for example, governments, and the laws of what has been termed “society”.  Glossary of ONA Terms (v. 3.07)

[3] An initiate of the ONA is expected to successfully undertake all of the following physical challenges:

The minimum standards for men are (a) walking 32 miles carrying a pack weighing not less than 30 lbs in under 7 hours over difficult hilly terrain; (b) running 20 miles in less than two and half hours over fell-like or mountainous terrain; (c) cycling not less than 200 miles in 12 hours.

[4] See for example (a) the important 2011 ONA text Concerning Culling As Art and (b) guides to their Seven Fold Way where finding, testing, and culling an opfer is a task every External Adept is expected to undertake, qv. A Complete Guide To The Seven-Fold Sinister Way (1989, revised 2009) contained in the compilation The Requisite ONA.

The ONA despise animal sacrifice, maintaining that it is much better to sacrifice suitable mundanes given the abundance of human dross.

[5] Muliebral:

Of, concerning, or relating to the ethos, the nature [physis], the natural abilities, of women. From the Latin muliebris. Among muliebral abilities, qualities, and skills are: (1) Empathy; (2) Intuition, as a foreseeing – praesignification/intimation – and as interior self-reflexion; (3) Personal Charm; (4) Subtlety/Cunning/Shapeshifting; (5) Veiled Strength.  Glossary of ONA Terms (v. 3.07)

[6] Many of the terms of this distinct esoteric vocabulary are explained in the ONA’s A Glossary of ONA Terms, the latest version of which is numbered 3.07 and dated 123 yfayen.

[7] Per Faxneld: Post-Satanism, Left Hand Paths, and Beyond  in The Devil’s Party: Satanism in Modernity. Oxford University Press (2012), p.207

[8] Senholt, Jacob. Secret Identities in The Sinister Tradition, in Per Faxneld & Jesper Petersen (eds), The Devil’s Party: Satanism in Modernity. Oxford University Press, 2012

[9] See, for example, Chapter 11 of Goodrick-Clarke’s Black Sun: Aryan Cults, Esoteric Nazism, and the Politics of Identity. New York University Press, 2002.

[10] Refer for instance to the ONA text Order of Nine Angles Style, ONA Chic (122 yfayen)

[11] Myatt, in the Enantiodromia and The Reformation of The Individual chapter of his seminal work Recuyle of the Philosophy of Pathei-Mathos, describes the unnatural division between the masculous with the muliebral, having defined the masculous as a term “used to refer to certain traits, abilities, and qualities that are conventionally and historically associated with men, such as competitiveness, aggression, a certain harshness, the desire to organize/control, and a desire for adventure and/or for conflict/war/violence/competition over and above personal love and culture. Extremist ideologies manifest an unbalanced, an excessive, masculous nature.”

[12] The Place of Empathy in the Esoteric Tradition of the Order of Nine Angles, ONA text, dated 122 Year of Fayen.

[13] Between early 2010 and late 2011, Anton Long – for the benefit of later generations, and following many requests including some from academics, wrote about this aural tradition for the first time – q.v. the following ONA texts:

(a) The Rounwytha Way In History and Modern Context
(b) Denotatum – The Esoteric Problem With Names
(c) Alchemical Seasons and The Fluxions of Time

See also footnote [15] below.

[14] In the draft of a chapter about the ONA for a proposed university textbook (in both English and Arabic) about modern esoteric movements, Professor Connell Monette – of Al Akhawayn University, Ifrane, Morocco – has written about some possible historical sources for both ‘the nine angles’ concept as used by the ONA and for the mythos of ‘the dark gods’.

Of the term nine angles, Professor Monette writes:

” A further possibility suggested by ONA texts is that it refers to nine emanations of the divine, as recorded in medieval Sufi texts. It is equally likely that the Order has borrowed from classical Indian tradition that arranges the solar system into nine planets, and the world itself has nine corners; or perhaps from the Sanskrit srivatsa, a special mark with nine angles that indicates the supernatural or the heroic.

On the nine angled srivatsa, Gonda states that: ‘This [mystical] figure has nine angles: the number nine often occurs in connection with auspicious objects, powers and ceremonies related to material welfare’. See Gonda, J. ‘Ancient Indian Kingship from the Religious Point of View’, Numen, Vol. 4, Fasc. 1 (Jan., 1957): 24-58.

The Indian belief that the world has nine corners is attested even in medieval European sources, e.g. Father Emanual de Veiga (1549-1605), writing from Chandagiri in 1599 who states ‘Alii dicebant terram novem constare angulis, quibus celo innititur.’ (Others said that the Earth had nine angles, by which it was lifted up to Heaven), see Charpentier, J.  ‘Treatise on Hindu Cosmography from the Seventeenth Century’, Bulletin of the School of Oriental Studies, University of London, Vol. 3, No. 2 (1924): 317-342.

It is clear despite claims that the term ‘nine angles’ was introduced in the twentieth century, the term is centuries older, especially in esoteric or cosmological discourse. See Pingree, D. The Latin Version of the Ghayat al-Hakim, Studies of the Warburg Institute, University of London (1986); Ritter, H. ed. Ghāyat Al-Hakīm Wa-Ahaqq Al-Natījatayn Bi-Altaqdīm (Leipzig : B.G. Teubner, 1933); al Buni, Shams al-Ma’arif (Birmingham: Antioch Gate, 2007).

Indeed, the founder of the ONA has stated in several documents (and interviews) that Naos was influenced by a private collection of unpublished Arabic manuscript folios, which may share a common ancestry with the Picatrix and Shams.”

[15] According to Anton Long, addressing the Oxonia Sunedrion of the Inner ONA in 122 yfayen at which he announced his retirement:

“In essence, my effusions document my own progress along a particular esoteric way. From strident youthful adversarial/heretical tracts/rants and old-style Occult ceremonies, to the more measured and esoteric items of the past seven years.

Recently I have set down in some detail – as a result of my practical experience and a decade of reflexion upon such experience – the outer and inner aspects of the sinister-numinous, of approaching The Abyss; have written about the essence beyond The Abyss, about the inner alchemy, the inner change, and tried to set certain esoteric traditions in context, Aeonic and otherwise.

There is thus a legacy of esoteric experience and knowledge here: mine (of some forty years and more) and that of the few before me. That is, there is the foundation of an ancestral pathei-mathos, with all that this implies for our new esoteric culture […] For my experiences, esoteric and exoteric, are ‘out there’, written down or told to trusted comrades; the old tradition is now ‘out there’, openly written down (by me) or hinted at, or told to trusted comrades…” Source – https://lapisphilosophicus.wordpress.com/inner-ona-documents/


ONA/O9A

Order of Nine Angles / Order of The Nine Angles
Ordem dos Nove Ângulos / Orden de los Nueve Ángulos

This text is issued under the Creative Commons license
Attribution-NoDerivs 3.0

  and can be freely copied and distributed according to the terms of that license

Order of Nine Angles

O9A

The link below is to a pdf file  (c. 1MB) of the compilation Order of Nine Angles Classic Texts Part Five. This compilation – the last volume in the series of five [1] – is of some recent ONA texts selected because deemed among the most interesting and informative of such recent texts.

Order of Nine Angles Classic Texts Part Five
(pdf)


Contents:

  • Understanding and Appreciating the ONA.
  • Empathy and The Aeonic Perspective.
  • Acausality, The Dark Gods, and The Order of Nine Angles.
  • Developing The Mythos.
  • ONA Style, O9A Chic.
  • Playing The Sinister Game – A Brief History.
  • Toward Understanding Satanism.
  • Three Inner ONA Documents.
  • The Esotericism of The Deofel Quartet.
  • Frequently Asked Questions About The Order of Nine Angles version 4.05.
  • Who Do They Think We Are?
  • Methods and Traditions of The Seven Fold Way.
  • Toward The Abyss – A Guide for the Internal Adept.

Note:
[1] The other four volumes are available here – O9A Classic Texts (Parts 1-4)


Order of Nine Angles Sigil

Order of Nine Angles

Classic ONA Texts

Bringing The Tyrannye Down

 

Tyranne, tyrannye – Middle English; later spelling > tyranny. Latin tyrannia via Latin tyrannus from the Greek τύραννος

 

One of the fundamental principles which all ONA participants agree upon [for it is one thing that marks them as ONA] is that all societies currently existing in Western lands are tyrannical in two important ways. First, because of the slavery that results from the causal abstractions that form the basis and the ethos of such societies; and second, because of the self-imposed authority of centralized governments, often enforced as this authority is by the use of State institutions such as the police, the armed forces, the security services, and so-called ‘courts of law’.

A tyranny in evidence, for instance, when ‘the Establishment’ – the hubriati – feel threatened and/ or when the castellans/guardians/satraps of The State find the ideas/ideals/abstractions/beliefs they cherish are under threat. For then – as in recent riots in England (2011 ce) and as in the clearance of the recent ‘occupy’ protests and as earlier in the Hafenstraße –  The State will react with violence, use whatever force they deem necessary, and often deal with dissidents in a harsh, punitive, impersonal manner, as occurred following the London riots.

A tyranny also in evidence in the duplicity, hypocrisy, and arrogance of governments who proclaim adherence to democracy but who ignore public opposition to their policies when it suits them, or when their abstractions and their agenda demand it – as, for example, when the British and American and other Western governments of the day ignored massive public opposition to the invasion and occupation of Iraq; or when, for example, the privileged ruling elite try to limit wage rises and restrict social benefits to ordinary people but continue to allow company directors, bankers, and other hubriati, to award themselves bonuses and profit from their schemes, their usury, their capitalistic machinations. As the old adage goes:

He that hath muche, doeth tyranny to hym that hath but littell. [1]

So, how can we bring the tyrannye down and thus create the conditions and the foundations for our New Aeon, a New Aeon evident, for example, in a plenitude of individuals living by our code of kindred-honour and where individual pathei-mathos is the normative mean having replaced dependence on, submission to, and belief in, causal abstractions?

First, we need to understand that this process will take a certain – and long – duration of causal Time, and which duration will most certainly be longer than that of everyone living now, and most probably of a duration which encompasses the life of the next generation and the one after that. This understanding is wyrdful, an esoteric, an initiated, knowing of Reality, and thus of ourselves as a nexion and of the true nature of abstractions, of mundanes, of the hubriati, of The System. A knowing that makes us think in a different way and speak a different language than mundanes – the thinking, the language, of Aeons, of wyrd, of acausal presencing, and of sinister-numinous emanations.

Hence, we do not naively, idealistically, dream about ‘smashing The System’ by our own efforts in our own brief span of mortal life; nor do we speak and write about some ‘revolution’ which it is believed can or may be brought about, again in our own brief span of mortal life, by some tactic or tactics, such as armed struggle or civil disobedience.

Revolutions, tyrants, hubriati, wars, conflicts, abstractions, governments, rulers, empires, towns, cities, come and go; even what we now term nations are in flux, liable to be assimilated, made of no account. What remains, what always remains, are humans, and mostly – en masse – unchanged in nature. Humans who will jostle and kill for power, wealth, influence; who will be in thrall to beliefs, abstractions – new or old; who will continue to manufacture abstraction after abstraction; who will continue to be slaves to their own desires and delusions about themselves. Who will speak and write about ‘revolution’ or about some abstraction such as ‘human rights’ or ‘democracy’. And so on, mundanity after mundanity, causal abstraction following causal abstraction.

For, esoterically, we are not about changing ‘the system’ in some minor way, or simply replacing one abstraction with another. We are not about taking and then exercising power and authority. We are about changing what ‘authority’ means and implies and introducing new ways of life based on this. Which means changing, developing, evolving human beings, by means both esoteric and exoteric. Changing ourselves in certain specific ways and which specific ways lead to us developing a particular, an Aeonic, a cosmic, perspective and thence, from our pathei-mathos, a certain understanding.

This is the species of understanding that leads me to write that, in my view, there are three main ways to bring the tyrannye down and thus create the conditions and the foundations for our New Aeon, and all of which ways are quite uncomplicated:

(1) By more and more individuals adopting or being influenced or inspired by the ethos, mythos, and praxis of the ONA (both what it is now and will evolve to be), and thus becoming in personal character and often in life-style less and less dependant on the nation-State, on The System, on abstractions.
(2) By the practical actions – exoteric and esoteric – of those of our kind and influenced by us.
(3) By the continuing infiltration of our kind into certain influencing roles and within certain Institutions.

(1) includes, for example, the establishment (on the basis of kindred-honour) of clans and tribes, as well as individuals and families co-operating locally in a non-hierarchical manner and on the basis of mutual respect and tolerance.

(2) includes ‘direct action’ and political/social/religious involvement of individuals, for instance as part of their desire to live exeatically (and so gain practical experience), or as some Insight Role, or as individual/group adversarial praxis, or to generally aid kindred spirits (such as those who describe themselves as anarchists) and who thus also know The System for the tyranny it is.

This is therefore the way, the manner, that includes the use of whatever causal form or forms that may be considered interesting/useful/productive regardless of how such forms are described by others.

(3) includes individuals, and members of established nexions/groups, clandestinely testing, recruiting, and then guiding a few people, especially in academia, the media, the arts, the police, the military. Thus will our ethos and our praxis – in their living inner essence – slowly propagate, seed, themselves, to flower elsewhere as those now of us, decade following decade, betake themselves away into the world, undermine The System from within, recruit others, and be able if required to use their positions/influence to aid individuals of our kind.

Thus it is our people – their inner change, their affective and effecting lives and deeds – who will produce, over durations of causal Time, the required exterior changes because these people are, or they will become, affective and effective nexions of a specific type; the type that the ONA now represents and will represent.

All that the ONA does and has done and will wyrdfully do – in whatever iteration – is be a certain type of nexion, a connexion to the acausal essence/energies beyond all causal forms and opposites, and also and importantly a connexion between causal past-present-future, thus binding and bringing together a certain type of human, and being the genesis of new human types and thence of such new ways of living as befits them. Or, expressed another way, the Order of Nine Angles is simply one means whereby wisdom can be acquired.

Or, expressed in an even more exoteric way and using current causal terms, we aim to be the hidden force which drives and which produces a certain type of human change – the heretical, subversive, adversarial, sinister, anarchist, one.

Anton Long
Order of Nine Angles
122 yfayen

Notes

[1] The quote is from Antonio De Guevara: The golden boke of Marcus Aurelius emperour and eloquente oratour. [Libro aureo de Marco Aurelio] translated by John Bourchier, and published in 1546 ce.

[2] The first iteration/phase may be considered to be most manifest the overt and practical traditional Satanism of the early ONA (c.1972-1985 ce) with its ceremonial groups all of whom were in the UK and known to AL. The second iteration (c.1986-2009 ce) was most manifest in the Seven-Fold Way and the praxis of individuals, world-wide, establishing their own ceremonial ONA-type groups/nexions.


Order of Nine Angles Sigil

Order of Nine Angles

Classic ONA Texts
Satanism – Epitome of Evil

Let us not be mis-understood: genuine Satanists are evil. They question, seek to know, and they defy. They champion, advocate, and propagate – and most importantly live, as a way of defiance and ecstasy – whatever is genuinely heretical, or forbidden, in the societies of their times. They cause, and strive to cause, Chaos, disruption, revolution, and thus causal Change. They are the fomenters of, and the agents of, evil, of genuine darkness. They are adversarial; agents of genuine human evolution, which evolution only and ever arises from an acceptance of challenges and the application of the Sinister Dialectic: from the direct causal presencing of acausal darkness. They cause harm, disaster, corruption, and death; they bring joy, ecstasy and laughter, but perhaps most of all they bring death – and sometimes, or often, before the due time to those deserving of such an early death: death to those who have shown by their actions that they have a weak character or are a nuisance, or a hindrance to the spread of darkness, to the creation of the new from the destruction, the change, of the old. Genuine Satanists are dangerous people to know; associating with them is a risk. They might get you in trouble with the Police; they might make you into a real “outlaw”; they might bring you to the notice of the Intelligence Services. They are trouble, and their psyche is contagious: and can break others, or bring them misfortune, or drive them toward inner breakdown or even madness.

Their Way, our Way – that of genuine Satanism – is the Way of the self-controlled individual, not the way of sycophancy to, or obedience to, some doctrine or some person or some creed; not the way of those in thrall to their desires, conscious or unconscious. Satanists do not seek to be “understood” nor accepted nor lauded by the majority, just as they are shapeshifters in character and way of life, who may use and often do so use some form, or some way of life for their own sinister, dialectical ends. Thus are they a genuine enigma, seldom appreciated, in their own life, for who and what they are and for what they have done and are doing.

Their deeds and goals – once they have learnt their trade and become professional, Masters and Mistresses of the Dark Arts – are not personal or undirected, casual, ones. Instead, their deeds are directed, intentional, often detached, and arise from their knowledge of, their understanding of, the Sinister Dialectic: of what is needed in the causal times in which they live; what is needed to radically disrupt, to challenge, to defy, to presence darkness and evil, and bring Chaos and the evolution that derives therefrom. Thus do they, in so presencing the darkness, revel in life, and enjoy. Thus do they, so causing Chaos, defy and break or seek to break the restrictive forms, structures, laws, and Institutions, that still hold people in thrall.

The way of ordinary life, of ordinary mortals, is the way of control, of restrictions; of authority, of a supra-personal law. It is the way of those forms, those abstractions – such as governments, and States and prisons and religions – which have been constructed to control, to restrict, to bully, to level-down, to enforce submission. The way of ordinary life, of ordinary un-evolved mortals, is the way of minimizing risk, the way of hypocrisy, of the lies and the deceit and the envy and jealousy born from weakness and cowardice and the dishonour of the bully. In direct contrast, the Path of the genuine Satanist is the difficult Dark Path of inner strength, of joining, being, opposites, and of going beyond opposites: the path of evolved human beings exemplified in one way by the openness of the fighting warrior who believes in their very being that the only genuine real law and real justice is the law, the justice, of personal honour, of a fair fight, of fair retribution, and of being responsible for oneself. Thus is the Way of the Satanist, the Way of the Dark Warrior who, in real life in the real world, fights the tyranny of those who, weak of character, oppress: the Dark Warrior who fights all that oppresses and stifles our potential, and hinders our evolution into a higher race of human beings whose rightful place is among the star-systems of this, and other, Galaxies.

Order of Nine Angles
119 Year of Fayen


AoB

Classic ONA Texts

Order of Nine Angles Style, O9A Chic

 

The ONA style – what distinguishes us and perfumes us (esoterically and exoterically) with the scent of the sinister – can be easily summed up, for it is a combination of the following three elements: (a) practical years-long sinister, satanic, and exeatic/heretical, experience; (b) practical, years-long, esoteric experience and the development of skill in our Dark Arts; and (c) our commitment to our Law of New Aeon, aka the code of kindred honour.

Real style is subtle, understated, and people either have it, or not. Those that have style generally do not flaunt it, because they do not need to since they know it, wear it, and comport themselves, effortlessly and in a refined manner. Which perhaps explains why there are far far more stylish refined women than there are stylish, refined, men…

ONA people have style, either naturally or acquired as a result of their experience, their learning – a style evident not in clothes, accesories, footwear, coiffure, but in character, bearing, experience: in short, in personality and the effortless refined skill of a personal sinister-cloaking.

A feature of the internet is that people cannot see and cannot personally interact with – and so cannot judge – those who have our style: who have the experience, the skills, the refinement, the commitment, the esoteric understanding, that makes them and marks them as ONA, as practical exponents of our particular sinister/satanic way of life.

As a result, the impersonal internet has (with only a few notable exceptions over a period of more than twelve years) became the province of the o9a-pretendu crowd – (a) those who spew forth an opinion about the ONA, the sinister, the Satanic, and the groups associated with them, but who lack practical and years-long experience of such matters, and (b) those who, on-line, align themselves with the ONA (or even claim to belong to the ONA or claim to have formed or belong to some ONA inspired group) and who proceed to write (often at great length) about their own views and the ONA (or that group) but who also lack practical years-long sinister, and exeatic/heretical, experience, and practical, years-long, esoteric experience and the development of skill in our Dark Arts.

For well over a decade, the o9a-pretendu crowd (which is, unsurprisingly, male-dominated) have cast forth their seemingly interminable words into cyberspace, as quite a few of them have formed those words into printed works most often sent forth to be read in the real world of humans by means of such new mechanisms as ‘print-on-demand’ internet publishers. Of course, this all helped to addle the minds of some susceptible people, which was fun.

A member of this o9a-pretendu crowd is easy to spot, on-line and off-line, for their words and their opinions reveal their lack of style, their lack of sinister experience, their lack of esoteric understanding.

For instance, how many of these internet-wordsmiths have:

(1) Undertaken a culling?
(2) Undertaken the rite of external adept?
(3) Trained for and achieved the basic physical challenges of our Way?
(4) Undertaken several Insight Rôles?
(5) Undertaken the rite of internal adept or spent at least three months alone in the wilderness?
(6) Indulged in violent, ‘criminal’, and other amoral activities for six months to a year?
(7) Acquired skill in esoteric chant and performed it with a group?
(8) Acquired skill in the advanced form of the star game?
(9) Undertaken rites to invoke the dark gods using a large crystal tetrahedron?
(10) Run a group/nexion/temple of many individuals for a year or two – and so had to deal with their questions, the squabbles, the rivalry?
(11) Had that group/nexion/temple plan and conduct the tests for selecting an opfer and then perform a rite of sacrifice?
(12) Sinisterly manipulated or incited someone, or several, into undertaking a culling and/or an act of terror?
(13) Sinisterly manipulated or incited someone, or several, into a life of violence and/or crime and/or of practical heretical/adversarial activism disruptive of the status quo?

Of these thirteen things how many have you/they done? For your/their words to be anything more than mundane pretentious waffle about the ONA (and about the sinister) the answer should be at least five of them. If these include (1), (3) (5), (10) and (11) then your/their opinions about the ONA and the sinister are at the very least worth reading. If you/they have done (1), (3), (5), (6), (7), (8), (10), (11), (12) then kudos to you/them and your/their views will be interesting and possibly enable you/them to make some original contribution to the ONA and so aid its development.

If you/they have not done any of these things, or done only one or two of them, then that is just not good enough, and you/they should try harder, start being satanic in real life, or stop pretending to be O9A. For your/their opinions – your/their words – have no value to us or to anyone who is living or who has lived an exeatic, a practical, sinister life, and you/they lack the sinister style that makes and marks someone as O9A.

For the above thirteen things are some of the most obvious practical manifestations of our particular sinister/satanic way of life, and thus sum up our charming but devilish style. For, the ONA is, contrary to all other sinister/Satanic groups and in direct opposition to all others who profess to be latter-day Satanists:

  • practising or disposed to practise evil;
  • actually or potentially harmful, destructive, disastrous, pernicious; baleful;
  • malicious; mischievous, sly;
  • bad in moral character, disposition;
  • hard, difficult, misleading, deadly, amoral;
  • malevolent, offensive. [1]

So, the o9a-pretendu crowd need to ask themselves the following two questions: (a) Are you/they – or were you/they – just being mislead/manipulated, or did you/they just mislead (delude) yourself/themselves? (b) Just what did you/they believe or assume the Order of Nine Angles was and incited?

As I wrote quite recently:

“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, and undertake acts of culling?” [2]

As I wrote over three years ago:

” Let us not be mis-understood: genuine Satanists are evil. They question, seek to know, and they defy. They champion, advocate, and propagate – and most importantly live, as a way of defiance and ecstasy – whatever is genuinely heretical, or forbidden, in the societies of their times. They cause, and strive to cause, Chaos, disruption, revolution, and thus causal Change.

They are the fomenters of, and the agents of, evil, of genuine darkness. They are adversarial; agents of genuine human evolution, which evolution only and ever arises from an acceptance of challenges and the application of the Sinister Dialectic: from the direct causal presencing of acausal darkness.

They cause harm, disaster, corruption, and death; they bring joy, ecstasy and laughter, but perhaps most of all they bring death – and sometimes, or often, before the due time to those deserving of such an early death: death to those who have shown by their actions that they have a weak character or are a nuisance, or a hindrance to the spread of darkness, to the creation of the new from the destruction, the change, of the old. Genuine Satanists are dangerous people to know; associating with them is a risk. They might get you in trouble with the Police; they might make you into a real ‘outlaw’; they might bring you to the notice of the Intelligence Services. They are trouble…” [3]

So there you have it, the ONA is trouble, stylish, and fun.

Anton Long
O9A
122 yfayen

[1] Toward Understanding Satanism (ONA, 122 yfayen). That we in that text use the standard definitions of Satanism and the Satanic, as given in the complete Oxford English Dictionary, to differentiate ourselves from others who claim to represent Satanism – and who claim to be Satanic – is deliberate, although it is only to be expected that (a) only a few will understand why, and (c) many or most will regard it as confirming what they in their delusion believe in, and accept about both themselves and us.

[2] Just Who Do They Think We Are?  (ONA, 122 yfayen)

[3] Satanism – The Epitome of Evil (ONA, 119 yf)


Order of Nine Angles Sigil

Order of Nine Angles

Classic ONA Texts
Playing The Sinister Game – A Brief ONA History


Abstract

The Sinister Game is a game – originally developed by Anton Long in 1972 CE, and subsequently played by him and members of the ONA – whose object is sinister recruitment, sinister infiltration, the sinister manipulation of individuals, and having some sinister-fun.

The aim of this text is to provide an historical introduction to the game in order to facilitate the development of future versions.

Introduction

To set the scene, some quotes from ONA texts dating before the use, by mundanes, of ‘the world wide web’ – quotes from typewritten texts privately circulated among members and prospective adherents in the mid to late 1980’s CE, and first xeroxed and distributed, via posted letters, then printed and published in underground ONA zines such as Exeat and Fenrir, and in Sennitt’s NOX, between the late 1980’s and the early 1990’s CE and then, somewhat later, in other zines such as The Watcher and The Heretic.

” Satanism is elitist. It does not compromise – its tests, ordeals, methods and character-building experiences are severe and will never be made easier to make them acceptable to more people or easier to undertake.” The Hard Reality of Satanism (ONA, first openly published 1991 ev)

“A Satanist accepts no standards, no code of ethics, no morality: they create their own standards, and live by their own morality, however dark or evil that morality may seem to others or ‘society’. This principle means that Satanists are amoral in the conventional sense….. As for the rest – they can participate, and so learn and so evolve to another existence. Or they can be used, by Satanists, to effect changes greater than themselves.”     Satanism – A Basic Introduction For Prospective Adherents (ONA, first openly published 1991 ev)

” In essence, 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.”  An Introduction to Traditional Satanism (ONA, first openly published 1993 ev)


The Game

The game is simple: the object is sinister recruitment, sinister infiltration, and sinister manipulation of individuals, with the player having fun, enjoying the challenges and the planning and the execution of the plan, and also, by playing the game, aiding the aims and goals of the Order of Nine Angles.

Since the development and then the widespread use of ‘the world wide web’, a new Internet form of the game has been constructed, suitable for this technological medium, and taking into account the ease of communication and the flow and availability of information that this medium enables. This new form often employed pieces labelled ‘sinister’ instead of ‘satanist’.


Game Rules – Recruitment

Before the Internet became – with the development of GUI’s, html, and web-browsers – available to and used by mundanes (i.e. before c. 1993 CE), the Order of Nine Angles recruited, and thus played part of our sinister game, in two ways.

The first, and the traditional way – still used today in traditional nexions – was clandestine personal recruitment by someone already involved with the ONA who would, over a period of time, get to know the prospective candidate and, if thought necessary, have a friendly private investigator check out their background. If deemed suitable, the candidate would then be given some practical tests – some physical challenges, and also some amoral challenges which often involved them undertaking some so-called ‘criminal’ activity, with thieving from and burglary of the dwellings of chosen and tested marks [mundanes] often being used. Then, if the candidate was successful, they would be invited to meet one or more members who would judge them for suitability. Only after this lengthy process would they be invited to become part of an established ONA group/Temple/nexion. In this traditional way, the candidate was either: (1) recruited because of their character, or because of some skill or ability they possessed, or because they were already known to or related to someone already involved in the ONA; or (2) the candidate themself had sought to find someone involved with the ONA or sought to find an ONA group/nexion/Temple, and had succeeded, despite the obstacles placed in their way.

The second way – of open recruitment – was only used for some years, between the mid 1980’s to the very early 1990’s, during the ‘second phase’ of ONA development. This way involved contact being made with the ONA by prospective candidates via a posted letter send to a post office box. After some exchange of letters, a meeting might be arranged if their correspondence had indicated they might suitable, and which meeting was only the first of many tests.

At the time in question, of course, the nature and content of these tests had not been written about, as the tests were in part based upon the then still secretive nature of the heretical ONA and upon the sinister glamor then associated with Satanism, which secrecy and which glamor meant that there were quite a few candidates eager to contact the ONA and eager to participate in traditional Satanism, an eagerness which the dirth of information about of the ONA – and even about aspects of Satanism – encouraged. In addition, the ONA made it quite clear that theirs was a difficult, selective, elitist, way, with candidates expected to meet high standards. So, if they did not want to be tested, selected, they should not apply.

The first test of this second way was the postal communication sent to the candidate arranging the meeting and which stated: be at this place at this time on this date. No options were given, and if the candidate failed to turn up, they failed, and contact with them was not resumed. Directions were usually in the form of an OS map reference.

The place usually chosen for this initial meeting was reasonably isolated (rural), open (few or no trees) and with difficult or no access for motor vehicles – which meant that the person had to walk to the meeting place and could be discreetly observed from a distance by the ONA recruiter or by some other ONA person acting as a look-out and in contact with the recruiter by ‘walkie-talkie’ [this was in the days before cell/mobile telephones]. Favored areas were moorland and mountains. Anton Long for instance – in the mid to late 1980’s CE – would often choose The Long Mynd in South Shropshire, or somewhere in the Lake District. The recruiter would usually dress as a hiker or backpacker in order to blend in with the surroundings and so as not to attract undue attention, although on a few occasions might be dressed as a vagrant. One such meeting, around 1989 CE, with someone then involved with the Temple of Set, is mentioned by Aquino in his letter to ‘Stephen Brown’ dated October 7 XXV [reproduced in facsimile in volume one of The Satanic Letters of Stephen Brown, Thormynd Press, 1992 ev].

If the candidate arrived on time [they were allowed to be no more than half an hour late; any later, they failed] then other tests followed, which varied from candidate to candidate.

1) For some, the second test would be for them not to be met at the correct time but just observed, from a suitable vantage point and from a distance (often with the aid of binoculars) by the recruiter. Their behavior would be noted. If they patiently waited for an hour – most usually two hours and whatever the weather – they would then most probably be met. If they failed to wait, they failed and no further contact with them would be made. If they waited but became agitated after an hour or so they would most probably not be met at all, but would be replied to (and another meeting arranged) if they subsequently contacted the ONA again and their letter was polite, restrained, and inquired about another meeting.

2) For some, the second test would be one of their latent Occult abilities, with the recruiter (perhaps dressed as a vagrant) seeming to just be someone strolling by and who would usually ask for directions, after which some causal conversation might follow, about the weather, or whether the person was on holiday, or some such thing. The recruiter would then amble away, the test here obviously being to see if they person followed, having sensed that ‘the tramp’ – or the hiker – was actually their ONA contact.

3) For some, the second test would be for some ONA person to meet them, but redirect them to another meeting point some distance away which the candidate was expected to reach by such a time it would involve them in running and at which relocation point the recruiter would be waiting. Usually this run involved a steep hill or two, and if the candidate was not on time, they failed.

4) For some, the second test would involve meeting them, but asking them to be at a specific place nearby (a local village or town, for example) later that day (or evening) where they would be met and taken ‘somewhere’ (where was not explained, although sometimes it was hinted it might be where some ceremonial ritual was to be held). If the person failed to turn up, they failed. If they were at the rendezvous, a choice of options were available, depending on the assessment of the individual by the recruiter. The candidate was sometimes taken, by motor vehicle, to another isolated area and then told to get out, and left – the test here being to see if the candidate would re-apply at a later date. Or the candidate would be taken by motor vehicle (or sometimes escorted on foot) to some establishment (such as an hotel) serving meals and alcoholic beverages – this option being favored if the candidate was a woman. The test here would be the reactions of the candidate, sensed by the recruiter, with the meeting continuing according to such reactions: continued sometimes by a civilized discussion, sometimes over a meal, sometimes just over drinks; sometimes continued in private if (as sometimes occurred, for some reason, with women candidates) they revealed a willingness or a desire (without prompting or suggestions) to continue it in such a private way; and sometimes continued (or rather discontinued) by the recruiter curtly ending the meeting and leaving.

For some, there would be other types of second tests, with the overall aim of all such tests being (yes, you guessed it) to test the candidate, especially their determination, their resolve, their self-control and patience, and to ascertain if they had, latent or otherwise, any Occult abilities (such as esoteric-empathy and Occult intuition).

Those who passed the second tests were given a third – and in some cases a fourth – test following a meeting with the recruiter who at the meeting ascertained what the third/fourth type of test would be. Quite often it involved giving them some simple tasks to do (such as copying and sending out some ONA MSS) combined with arranging a further meeting, again in some difficult or remote place, at which meeting they were not met. Only if they passed this test – completing their simple tasks and resuming polite contact after the failed meeting – did their training and some personal guidance begin, based on the Seven Fold Way as outlined in texts such as Naos, with the new neophyte expected to progress, by their own efforts, toward External Adept and thence to Internal Adept, with them either forming their own group/Temple/nexion or being inducted into an existing one, and which induction involved further tests, such as the amoral one mentioned above. Those so successfully inducted into existing nexions would then go on, after some time, to participate in the testing of opfers and thence aid or undertake a cull, and which task marked their final acceptance into the ONA as it was then, and as it still is in traditional nexions all of whose members undertake either the Seven Fold Way or are part of the Rounwytha tradition.

As might be expected, few individuals passed the tests. Of the hundred or so candidates who presented themselves during the time this form of open and personal recruitment was in operation, only seven succeeded and so were given some personal guidance, with three of these subsequently leaving because they either failed the physical challenges of the Seven Fold Way, or were not sinister enough to undertake a cull, or found the temptations and ease of mundane life just too difficult to resist.

Yet part of the object of this way of playing the game had been achieved, for those few that remained became valuable and necessary additions to the ONA (two especially so, given their talents), and the players of the game had much fun and acquired some new learning and some new skills, with some ONA aims and goals advanced, even inadvertently by those who failed given the stories some of them told about their experiences (in two instances, told to the likes of Aquino), and given the presence such open recruitment gave the ONA.


The Internet Game and Rules

History

The Internet version of the game was introduced around 1998 CE with the object still being sinister recruitment, sinister infiltration, and sinister manipulation of individuals, although with such recruitment done with no direct personal involvement and based on the already established ONA principle of (what at the time were termed) self-replicating self-contained units; that is, based on the seeding, development and propagation of certain causal forms, and thence on the establishment of independent groups and independent individuals who would be freely provided with all the texts and materials necessary to either: (1) if they chose, to follow the Seven Fold Way on their own without any direct personal guidance; or (2) to develop their own system based upon or inspired by the ONA, its causal forms, praxis, and mythos. These groups and individuals then would or could be the genesis of other seedlings, with some forms – such as Insight Roles – when used by such people aiding the sinister infiltration of the societies of the West.

This principle of self-replicating self-contained units was one of the foundations of phase two of the planned development of the ONA, and was evident in the production and distribution (by postal means), from the mid to the late 1980’s CE, of ONA texts such as the original Black Book of Satan, and Naos. The development and use of the Internet just accelerated the process of production, distribution, and sinister seeding as well as provided access to a wider audience. [1]

Rules

The first rule of the Internet version of the sinister game is that you are cautious, and suspicious of everyone, as you were suspicious before of anyone known only through postal correspondence.

This rule means several important things. For instance, that you do not trust what people say about their experiences, their ‘achievements’, and themselves, or what they say about others, even if Internet contact (via mediums such as e-mail) has extended over a period of months, or much longer, and that you are therefore cautious about what you reveal in personal exchanges, or via personal third-party proxies, and that what you do reveal privately you intend to make public sooner or later, or is already known to some people you do trust, or (more often) that what you do reveal is for a purpose, done with sinister intent, and that therefore such information may be, if deemed necessary, ‘booby-trapped’ with certain details, as for instance in pre-www days when a letter might contain some not necessarily entirely correct information which, if leaked against the wishes of the sender, would have a certain intended effect and which also, if required, could almost always, if made public, be traced back to the recipient of such information.

Devious? Satanic? Of course. Also fun, and part of the sinister manipulation of individuals that forms part of the game.

In effect, and from your own experience and knowledge and using your Occult abilities, you build your own Occult firewall and anti-virus software which filters out anything suspicious and alerts you to and deals with malware.

Complete trust is earned, and earned only by means of direct personal interaction extending over a period of causal Time. Partial trust (of varying degrees) may be earned by events in the real world – for example, a reasonable level of partial trust can be established by having some friendly private investigator or sympathetic police office investigate, trace the individual(s) you are in contact with, and check them out; and a lower level of partial trust can be established if their identity and deeds have already been verified by several non-internet ‘mainstream’ published and non-related primary sources, and which sources have also been checked.

The second rule of the Internet version of our game is that the world-wide-web is only cyberland, so that what matters is not what someone or some many may say or claim there, or what items they may publish there, but what happens in the real world; what action results from such words in cyberland. Until their words become alive through the deeds of individuals, such words, while possibly interesting or amusing, are only hollow words.

The third rule of the Internet version is that all information is free, without copyright, and should be made available to everyone, without restriction and irrespective of whether it be deemed subversive, heretical, or ‘illegal’ in some nation-State or other.

The fourth rule is that revisions, comments, updates, bug-fixes, forks and flavors, are expected, encouraged, and necessary.

The fifth rule is that nothing on or sent by means of the Internet should be considered secure and can be read, cracked, or obtained, and used against you by the security services of a plethora of nation-States. [2]

Recruitment

In the context of the Internet game, recruitment means using blogs, websites, forums, e-mail, whatever, and seeding, propagating, our self-replicating self-contained units – that is, encouraging, facilitating, and inciting the establishment in the real world of working independent groups/nexions and of independent (freelance) operatives and associates, and which groups/operatives function by means of the exercise of their own judgement.

Sinister Manipulation

The Internet version of our game greatly increased the number of options and the number of available marks, although those who have previously used real-world manipulation of marks will find, after a short causal duration, that such Internet manipulation, while sometimes reasonably enjoyable, is no match for the real-world experience.

However, one option here is quite fun: when you sense or know via Occult means that someone is trying to trick you, the trickster, and you lull them into believing you have believed them on a certain matter or matters and that you ‘trust’ them, so that you hijack their usually long-term intended devious plan (perhaps relating to infiltration/disruption of the ONA) and use it to your own advantage and against them, by for example, praising them via the medium of the Internet and making them privy to ‘secrets’, and then feeding them information which they propagate and may add to and which propagation works in favor of the long-term goals, aims and objectives of the ONA.

The Traditional Game

This form of the game, first developed in 1972 CE, is, as mentioned above, still played by traditional nexions, who continue to recruit in a personal, clandestine, manner and some of whose members are committed – in pursuit of their and our overall aims, objectives, and goals – to the sinister infiltration of academia, the military, the police, and other such establishments and institutions.

Thus, the fundamental purpose of this traditional, non-Internet, game is three-fold – to increase, over long durations of causal Time, the number of Adepts of the tradition (both sinister and Rounwytha); to enable our people to have some fun, sinister and otherwise; to slowly work at the infiltration of ‘society’ in pursuit of our Aeonic objectives; and perhaps most important of all to act as the stable core of our kulture, our tradition, untouched by the silliness, schemes, scams, and posturing of and in cyberland, and immune to the vagaries of political, social, military, and religious, events and occurrences.

End of the Internet Game and Future Games

As of January 2012 CE the ONA ceased to play the internet version of our Sinister Game as its object – connected with the beginning of the Third Phase of our centuries-long sinister, Aeonic, strategy – had been achieved, the ephemeral medium known as the internet having served its purpose.

As will most or all things ONA, our Sinister Game is always open to development, refinement, and change, as causal Time flows on, as new means of communication and propaganda are developed, and as our people simply want to have some diabolical fun, or use the esoteric skills gained via pathei-mathos and so develop new sinister tactics to implement our Aeonic strategy.

Order of Nine Angles
122 yfayen
(Updated Jan 2012 CE)

Footnotes

[1] The three phases of ONA development – that is, past and present – are mentioned in published texts such as Toward The Dark Formless Acausal and in several (unpublished, restricted) internal ONA documents dealing (a) with sinister strategy and/or (b) which are transcriptions of talks and discussions of Oxonia Sunedrions.

The following quotation is from Geneseos Caput Tertium

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

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

[2] It is currently claimed that gnupg encryption – using at least a 2048 bit key – is still secure.

^^^

Source of information:

The Satanic Letters of Stephen Brown, 2 vols. Thormynd Press, 1992 ev

Quod Fornicatio sit naturalis hominis (unpublished typewritten MS, by Anton Long, dated 107 yf)

Emanations of a Mage (unpublished MS by Anton Long, dated 118 Year of Fayen)

Geneseos Caput Tertium (unpublished MS by Anton Long, dated 122 yfayen

Transition to the Fourth Phase (unpublished transcription of an ONA discussion, Oxonia, 121 yfayen)


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
Order of Nine Angles

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