The Aeonic Theory Of The Order Of Nine Angles

Joel-Hrafnsson Sinister Tarot Atu X

O9A Aeonic Theory
(pdf)

Contents:

• Aeon: Etymology And Meaning
• O9A Aeonic Theory
• The Implications Of O9A Aeonic Theory
• The Vindex Mythos


Image credit: Joel-Hrafnsson Sinister Tarot Atu X


 

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The Innovation And Influence Of The Order Of Nine Angles

Order of Nine Angles

O9A

O9A Influence And Innovation
(pdf)

Contents

° A Heretical Satanism
° An Influential Satanism
° Order of Nine Angles Tradition and Innovation
° Satanism And The Sinisterly-Numinous Tradition
° The Occult Philosophy of Anton Long
° Conclusion

 


Understanding Satanism

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

O9A

O9A

Toward Understanding Satanism

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

Understanding and Defining Satanism

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

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

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

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

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

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

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

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

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

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

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

Wicked:

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

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

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

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

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

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

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

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

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

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

(a) practising or disposed to practise evil;

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

(c) malicious; mischievous, sly;

(d) bad in moral character, disposition

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

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

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

A Satanic Heresy

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Importantly, this praxis and this Way mean several things:

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

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

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

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

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

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

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

Appreciating Satanism

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

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

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

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

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

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

(a) practising or disposed to practise evil;

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

(c) malicious; mischievous, sly;

(d) bad in moral character, disposition;

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

(f) malevolent, offensive.

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

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

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

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

As someone once wrote,

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

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

Anton Long
122 yfayen

Notes

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

[11] See the ONA text Defining Satanism

°°°°°
Appendix
O9A

O9A


The Drecc

Note for Newbies:

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

Section One

Becoming Drecc


Step One – The Pledge

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

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

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

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

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

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

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

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

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

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

The pledging is then complete.

Step Two – Dreccian Living

Dreccian living is simple, and involves:

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

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

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

Section Two

Dreccian Principles and Practices

The Three Fundamental Principles of The Drecc

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

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

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

The Dreccian Code

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

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

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

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

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

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

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

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

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

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

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

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

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


cc ONA/O9A 122 yfayen Order of Nine Angles

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Satanism – Classic O9A Texts

O9A

O9A

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

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

IV. Ontology, Satanism, And The Sinisterly-Numinous Tradition

V. The Black Book Of Satan – Vintage 1970s Guide To Satanism

VI. Discovering Satan
VII. Satanic Heresy, Part One

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


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.