O9A Enigma

Order of Nine Angles

O9A Enigma
(pdf)

Contents
° The Enigmatic O9A
° Wisdom, Logos, And The Inner O9A
° Dialectics and Aeonic Sorcery
° Sinister Dialectic: The Next Three Hundred Years
° The Methods and Tradition of The Seven Fold Way
° The Pagan Mysticism Of The O9A
° O9A Esotericism: An Initiated Apprehension


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Geneseos Caput Tertium

Baphomet O9A

O9A

Documents of the Inner O9A

Geneseos Caput Tertium

Our Particular Weirdness

One of the purposes of an esoteric group – a nexion – such as the Order of Nine Angles is to aid those associated with it or inspired by it to carry out particular tasks and functions; such as, via their own pathei mathos, discover wisdom (Lapis Philosophicus), develop their own weltanschauung, and thus in some manner contribute (knowingly, purposefully, unknowingly, or otherwise) to the sum total of human esoteric and exoteric pathei-mathos; which contribution may aid our conscious evolution as a species and may bring-into-being or aid the development of new ways of living, and which contribution may also be part of the necessary destructive and adversarial dialectic in respect of existing causal, human-manufactured, forms and dogma.

One means to aid such a discovering and contribution is and has been the structured, the methodical, the traditional, seven-fold way with its melding of exoteric and esoteric experiences. Another means is the more anarchic – unstructured – one which we now describe by the terms Drecc and Niner although as an individual or kindred adversarial basically exoteric praxis this means is just as old as the seven-fold way. Another of our means is that of the Rounwytha. Yet another is our mythos, and part of which mythos is a particular supra-personal vision; in other words, our Aeonic perspective and our affectual aim of some day as a species exploring and settling ourselves among the star-systems of our Galaxy.

However, our means are just our particular means. They are not the only ways whereby Lapis Philosophicus can be discovered and such contributions made. But those means have been shown by experience – over many decades, and in two (albeit refined, developed) cases over centuries – to work, just as they manifest our particular weirdness, and thus what serves to distinguish us from other esoteric groups and from individuals who are, esoterically, working alone and following whatever tradition or none.

As an esoteric group – as a living ordered being, a nexion, presencing acausal energies in the causal – we have a particular esoteric purpose, which in simple terms is to preserve, and add to, the knowledge and the understanding that both esoteric and exoteric individual pathei-mathos have bequeathed to us. One part of this knowledge is that most people, en masse, have not significantly changed – in nature, in character – from what we as a species were thousands of years ago, despite the availability of the learning that thousands of years of pathei-mathos has provided us and despite the availability of certain esoteric techniques (ancient and otherwise) that can change our basic nature and thus move us toward wisdom and perhaps toward exploring and settling ourselves among the star-systems of our Galaxy. All that really seems to have occurred is that we have become more adept at manipulating others via words and causal abstractions, more adept at unintentionally, unconsciously, deceiving ourselves or allowing ourselves to be deceived, more and more distracted by ‘the external’, and less and less interested in ‘the internal transformation’ that esoteric groups, certain wise individuals, and varying mythoi, could and sometimes did enable and have enabled in certain individuals, and which ‘internal transformation’ is an evolutionary leap for our species; a leap in terms of reason, insight, self-understanding, and the development of new faculties. In less esoteric, and more Jungian, terms the number of people progressing to individuation – and thus going beyond egoism – is still a small percentage, while the number going beyond individuation (and thus beyond Adeptship) to successfully emerge from The Abyss is minuscule, although naturally the number of people who delude themselves (and some others) that they have achieved both Adeptship, and beyond, has risen, especially in the last few decades.

Our esoteric purpose is of course predicated on what others may consider to be certain assumptions or beliefs but which we understand as the knowledge, and the esoteric insight, of the aforementioned accumulated esoteric and exoteric pathei-mathos, and which knowledge/insight inclines us to accept, for instance, the axioms that most human beings have the potential to consciously evolve, and that such a change is necessary, desirable, not only for ourselves as short-lived mortals but also in regard to the affectual aim of our species some day leaving this planet and which leaving by its nature will evolve us still further. This knowledge/insight also inclines us to suggest a particular strategy and certain tactics in order to aid such supra-personal changes. Hence what has been termed our ‘sinister dialectic’; hence the various phases of our strategy, and hence our Aeonic aims, one of which (the most immediate, in terms of the next decades and century) is to encourage new ways of living based on our ‘Law of the New Aeon’, our Code of Sinister/Kindred Honour; another of which (more long-term) is to encourage, especially via esoteric inner transformations and pathei-mathos, more and more evolved individuals for whom the source of authority is their own reasoned, personal, judgement; and another of which (more Aeonic) is to develop a particular and new culture which transcends ‘national boundaries’, all old aeon abstractions, and denotatum and thus enables us to use new esoteric languages rather than our current and limited exoteric language of words.

All of which aims quite naturally mean and necessitate the continuation of our particular esoteric group with its distinctive weirdness, albeit a weirdness subject to refinement and change.
 

Overview Of A Sinister Strategy

The first and second phases of our strategy were marked by the exoteric emphasis being on our form of Satanism, with the esoteric emphasis (part of which is our aural tradition) 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; (3) in mythoi by the development of (i) a more pagan approach centred around the Vindex archetype, and (ii) by aiding ‘urban legends’ featuring our group and extreme versions of our particular weirdness.

This third phase is also where, given the foundations already laid during the previous decades (as in, for example, now having a certain number of Internal Adepts), we can expand slowly, nefariously, in the traditional manner by the clandestine personal recruitment of suitable people, which in practice means those useful to us individually in our own lives, and potentially or actually useful to our Aeonic aims, and who also possess culture: that is, the four distinguishing marks which are (1) the instinct for disliking rottenness (an instinct toward personal honour), (2) reason, (3) a certain empathy, and (4) a familiarity with the accumulated pathei-mathos of the past few thousand years manifest as this pathei-mathos is in literature, Art, music, memoirs, myths/legends, and a certain knowledge of science and history.

Esoteric Not Exoteric Action

An important part of the knowledge, and the esoteric insight, of the accumulated esoteric and exoteric pathei-mathos of past millennia as well as of the past century or more, is that it is individual pathei-mathos and/or an esoteric inner transformation which gradually cause the most affective (the most long lasting, Aeonic) change. That is, that in Aeonic terms – over millennia – the outer development of individuals wrought or saught by wars, revolutions, conflicts, idealism, kampf, the birth and death of empires/nations/States, and social and political ideas/programmes, generally does not last. That there is a periodicity of us gradually losing much of whatever cultural accomplishments are achieved during those usually only centuries-long periods when there is a certain prosperity and a certain stability in a certain area or areas, with us en masse in those areas after ‘the inevitable decline and fall’ generally reverting back to type; that is, back to mundane/egoist/uncultured mode. Even mythoi and religions suffer such a decline and fall, although generally over somewhat longer periods, since they are prone to or require exegesis, with religions especially subject to periodic ‘reformations’ and ‘counter-reformations’, differing interpretations, as well as prone to the emergence of new sects who invariably insist they possess ‘the truth’.

Esoterically, this periodicity is easy to understand, since all such things are either purely causal forms, mere mortal emanations, abstractions; or only possess a limited amount of acausal energy and thus – as in the case of most archetypes (and most mythoi and religions embody archetypes) – have a limited life-span among humans, usually far less than a thousand years after which they fade away or may be temporarily revived by appropriating or melding with the acausal energy of some other usually younger, more vigorous, archetype(s), mythos, or religion.

Naturally many in our era believe or assume that – with and because of our technology, our ‘progress’, our modern societies (and whatever) – this decline and fall will not happen to us, although anyone who has personal experiences of the harsh and brutal and everyday reality of the nature of various and multitudinous humans in various locales around the world (and who thus has acquired their own pathei-mathos) will know just how arrogant and/or naively idealistic such an optimistic belief/assumption is.

Hence, why we are an esoteric group – with an esoteric purpose and an Aeonic strategy and our own particular weirdness – which exists, is presenced in the causal, to aid those associated with us or inspired by us to carry out particular esoteric and exoteric tasks and functions such as their individual discovery of Lapis Philosophicus. For we seek to not only preserve, and add to, the knowledge and the understanding that both esoteric and exoteric individual pathei-mathos have bequeathed to us, but to manifest a new type of culture and imbue it with such acausal energies that its archetypes/mythoi will enable, over an Aeonic timescale, a significant evolutionary change in our species, regardless of what occurs in the ‘mundane world’ in respect of such causal things as wars, revolutions, changes of government, and the decline and fall of nations and States. Which is why we are, in everything but name, a secret society within modern mundane societies; and a society slowly but surely, over decades, growing individual by recruited/assimilated individual.

Anton Long
122 yfayen

This essay was circulated to the participants in advance of the Oxonia sunedrion in 122, and its contents led to a lively discussion following AL’s talk/presentation, Presencing Azoth: Phase Three 119 – c.157, at that sunedrion.

καὶ εἶπεν ὁ ὄφις τῇ γυναικί Οὐ θανάτῳ ἀποθανεῖσθε

Presencing Azoth
Phase Three 119 – c.157

Background

As mentioned in several published texts, Phase Three (P3) marks the change from overt exoteric Satanism – Satan as archetype, adversary; the 3 lower nexions of the Tree of Wyrd – to the more esoteric aspects, Baphomet as archetype; Rounwytha tradition; nexions Sol and Mars of the Tree of Wyrd.

Exoterically, P3 is and will be most manifest in the group nexions termed ‘sinister tribes’, clans, gangs (or whatever) and in our lone nexions – adversarial operatives (and those inspired by us) – and all of which nexions, of whatever type/form, will be examples of/presence (and propagate) the ‘heresy’ of personal honour as the only law and the necessity of pathei-mathos, not to mention the culling of undesirables. In addition, the sinister feminine’ and Sapphistry will be more openly championed, as well as propaganda directed at the Magian patriarchy and Homo Hubris. The chauvinism that male specimens of Homo Hubris possess for women should be a particular target. An aspect of this will be our championing of culture, manners, learning, and so on – that is, of a certain noble, civilized, aristocratic, attitude where there is a disdain for uncultured, ill-mannered, vulgar plebs and their antics. This in itself will aid us in recruiting more people in academia, the artistic professions, and suitable officers in the military, the police.

Esoterically, P3 will be most manifest, outwardly to non-ONA folk, in the emphasis on the sinisterly-numinous, and in the necessary development of non-Caucasian nexions with unique styles and new ways which may well meld aspects of O9A esoteric tradition with their own ancestral culture.

Internally, for established nexions, P3 will mark an increasing emphasis on aural tradition, on Dark Arts such as Esoteric-Empathy, Esoteric Chant, and The Star Game; and by the expansion of our family, including preparing some for The Passing of The Abyss according to the Camlad Rite.

The Esoteric Task

The basic esoteric task of the early part of P3 (before c. 2013ce) is to ensure the continuance of the [inner] O9A […] [redacted] Hence the need for more individuals to progress toward The Passing of The Abyss.

As part of this task […] [redacted]

In addition, I have begun to set down in writing some of the more esoteric aspects of our aural tradition; some to be openly published, others for internal circulation only.

Also, an important and necessary part of this transition and the continuation of the O9A is the development of independent non-Caucasian nexions in other lands; a development, that wyrdfully, has already begun, and one that will, over causal Time, give rise to a new type of Sunedrion […] [redacted]

Beyond this, the main P3 task is to continue what we have been doing these past forty years, only without the ‘outer show’, the outer games, that I and a few others – a nod here of course to […] [redacted] and the usual suspects – have been putting on and playing in the world of the mundanes as part of P2.

In practical terms, this will mean – as indicated a few years ago [in respect of the inner ONA] – a ‘return to the dark’, something which I know will come as a relief to some of our family. Esoterically, it will mean we will henceforward as in the past grow slowly, personally, secretly, with the aim being for each of our hidden nexions, Rounwytha or traditional or one of those new fangled ones, to recruit two or three people per decade. Maybe a little more, maybe less. There is no rush, as we all know our goals, aims, will take long durations of causal Time to be achieved – way beyond the life-time of everyone here.

A subsidiary P3 task is for a few of us to – […] [redacted] – establish new nexions in other lands by recruiting and training a few suitable people, as per the example of our […] [redacted] which followed from our Egyptian one. Thus – Wyrd-allowing – by c.130 yf we should have several more nexions in such non-European locales. By c.160 yf we might expect to have a solid, clandestine, presence in many lands other than Europe and north America.

One anticipated outcome of such esoteric expansion will be the development of new, sinisterly-numinous, more practical styles of training; a style which may favour a more Rounwytha orientated approach rather than the more traditional and Occult approach of the Seven Fold Way.

Another anticipated outcome of such expansion should be the development of ‘underground’ transcontinental practical networks […] [redacted] and which networks will mark the transition to P4, which stage I briefly spoke about at our last Sunedrion.

The Perspective

Mention of P4 brings us naturally back to ‘our perspective’ and our long-term goals. Back to those sinisterly-numinous things that bind us as family and a knowledge of which both informs and transforms our lives as individuals.

We [few here] are as we are because we view our individual lives in this perspective of centuries, millennia, Aeons. In terms of a brief causal existence and a possible future acausal existence; of one nexion among nexions past-present-future. Which is why we plan not just for ourselves, but for our family, our clan, and our descendants.

AL
O9A

This is an edited and redacted transcript of part of a talk/presentation given by AL at the Oxonia Sunedrion, 122 yfayen.


O9A Authority


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

Baphomet O9A

O9A


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

Abstract

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

Authority In The Order of Nine Angles

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

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

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

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

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

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

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

Thus, and importantly:

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

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

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

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

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

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

Learning And Culture

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

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

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

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

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

Thus,

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

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

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

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

A Sinister Anarchic Vision

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

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

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

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

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

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

R. Parker
2013 ev

Notes

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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