ona

The Order of Nine Angles (ONA, O9A)

 

Contents

O9A 101

A Brief Guide to The Esoteric Philosophy of The Order of Nine Angles

The Order of Nine Angles – Proem for Novices

Proem O9A: An Introduction to The Order of Nine Angles

An Insider View of The Order of Nine Angles

O9A Esotericism: An Initiated Apprehension

The Pagan Mysticism Of The O9A

In The Name Of The Order Of Nine Angles

We, The Difficult ONA

The Code Of Kindred Honour

A Reminder

Mysticism In The 21st Century – The Order of Nine Angles

 

O9A 101
The Sinisterly-Numinous Tradition

 

1. The Order of Nine Angles (O9A, ONA) is a sinisterly-numinous mystic tradition: it is not now and never was either strictly satanist or strictly Left Hand Path, but uses ‘satanism’ and the LHP as ‘causal forms’; that is, as techniques/experiences/ordeals/challenges (amoral and otherwise) in a decades-long personal anados to engender in the initiate both esoteric, and exoteric, pathei mathos, and which pathei mathos is the beginning of wisdom.

The extreme type of ‘satanism’ advocated by the O9A is – for O9A initiates – only one part of the ‘sinister’ aspect of the sinisterly-numinous tradition: a necessary and novitiate pathei-mathos, a modern ‘rite of passage’.

2. The Order of Nine Angles is a guide to that personal enantiodromia (that internal alchemical change) which can result from a conscious, a deliberate, pathei-mathos: from a practical learning that is and must be (given our unaltered physis – our natural fitrah – as human beings) both ‘sinister’ and ‘numinous’ and both esoteric (occult) and exoteric (exeatic, antinomian).

3. Being O9A – belonging to the O9A – means both (a) using O9A esoteric philosophy, and one or more of its praxises, as guides to achieve that personal enantiodromia, and (b) accepting and living according to the O9A logos, since that logos is the unique perceiveration which differentiates the O9A from other occult groups past and present, and which logos presences the essence, the ethos, of the O9A.

4. The O9A logos is manifest esoterically as a particular physis: that is, is manifest in a particular (pagan) weltanschauung and in a particular personal character.

5. The O9A logos is manifest exoterically in the O9A code of kindred honour. For that code embodies – as living by that code can cultivate in the individual – both a pagan understanding/gnosis and the necessary O9A character.

The Nature Of Reality

Regarding the nature of Reality, the perception and the understanding which initiates of the O9A mystic tradition personally discover via their anados are:

(i) the nexible (the causal-acausal) being of our human physis;
(ii) the potential we as individuals possess to consciously evolve our own individual physis;
(iii) the unity – the mundus, the Being – beyond the apparent opposites of ‘sinister’ and ‘numinous’, of causal/acausal, of masculous/muliebral, a unity indescribable by ordinary language but apprehensible by esoteric languages and a particular manner of living;
(iv) the transient, temporal, nature of all human manufactured causal abstractions and ideations and ideologies;
(v) of an attainable acausal existence beyond our mortal death.


Occult Philosophy


The foundation of the occult (the esoteric) philosophy of the O9A is the axiom of causal-acausal being, with ourselves – by virtue of our consciousness – a nexion (nexus) between causal being and acausal being.

One of the axioms of the occult philosophy of the O9A is that it is only possible to apprehend the realm of the acausal (which realm includes but is not limited to the supernatural) by using our (mostly latent) human faculty of empathy – of empathic wordless knowing – and by developing new faculties, such as ‘acausal-thinking’ and which ‘acausal-thinking’ can be developed by esoteric techniques such as The Star Game consisting of as that three-dimensional ‘game’ does of seven boards – arranged as a septenary Tree of Wyrd – with a total of 308 squares and with 81 pieces per ‘player’.

Occult Praxises

The three occult praxises – techniques/experiences/ordeals/challenges – of the O9A are the means by which the initiate may consciously acquire the necessary esoteric and exoteric pathei mathos. The three praxises are:

The initiatory hermetic Seven Fold Way.
The Way of the Drecc and the Niner.
The Way of the Rounwytha.

A Labyrinthine Labyrinth

From its beginnings in the early 1970s, the Order of Nine Angles has had, quite intentionally, an inner core obscured by various outer layers. Thus its exoteric, external, appearance does not necessarily reflect its esoteric essence, and which exoteric appearance serves and has served a particular and practical purpose, as the O9A mythos serves and has served a particular and practical purpose To access the inner core, an individual has to work their way through the outer layers which, together, form a labyrinth.

 

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A Brief Guide to The Esoteric Philosophy of The Order of Nine Angles

 

The ONA has its own, unique, esoteric Philosophy and its own, unique and sinister, Way of Life – which Way of Life may be considered the praxis of the ONA, or how ONA individuals live and implement our sinister way of living and how they become, are of or belong to, the ONA.

The Esoteric Philosophy of the ONA

The esoteric Philosophy of the ONA is known by several names, among which are The Dark Tradition, The Sinister Tradition, and The Sinister Way, and the fundamental principles of this esoteric Philosophy are:

(1) that the Cosmos consists of a causal continuum [a causal Universe] and an acausal continuum [an acausal Universe], with living beings, of various species, existing in both our own causal continuum and in the acausal continuum;
(2) that there exists two types of causal being [living and non-living], differentiated by whether or not these types of causal being possess, or manifest, what is termed acausal energy;
(3) that acausal energy – from the acausal continuum – is what animates all life in the causal continuum;
(4) that all living beings in the causal continuum are a nexion – a connexion – between the causal and the acausal;
(5) the more complex, the more organized, the causal life, the more acausal energy is presenced in that life;
(6) our consciousness, as human beings, is a means whereby we can access the nexion we are to the acausal, and a means whereby we can form, or pattern, our own acausal energy;
(7) we possess the ability – the way, the means – of gaining for ourselves more acausal energy, of evolving and thus increasing our own acausal energy, and thus of transcending to live in the acausal continuum.

Hence, The Dark Tradition of the ONA has its own ontology, its own theory of ethics, its own epistemology, and its own praxis, which derive from the ontology of causal and acausal, and from our nature as human beings, which is of us being a nexion to the acausal continuum.

The Nature of Causal and Acausal

(1) The causal, or phenomenal or physical, universe can be described – or represented – by the three-dimensional causal geometry of causal Space and by one dimension of linear causal Time.

(2) The acausal universe can be described – or represented – by an acausal Space of n acausal dimensions, and an acausal, un-linear, Time of n dimensions, where n is currently unknown but is greater than three and less than or equal to infinity.

The causal universe is the realm of causal matter/energy, and the acausal universe is the realm of acausal matter/energy.

The causal universe is currently described by causal sciences such as Physics, Chemistry and Astronomy. The acausal universe can be described by a new science based on the new Physics of acausal energy and thus on a new acausal geometry, based on a new acausal metrical Space-Time of n acausal dimensions and an acausal Time also of n dimensions.

In addition, nexions to the acausal, from our own causal Universe, are of two types: (1) physical nexions, where a specific region of or a specific place in causal Space-Time intersects, or is joined to or with, acausal Space-Time; and (2) living (organic) nexions, where acausal energy from the acausal manifests in and thus animates a living, causal, being.

The Esoteric Philosophy of the ONA is thus, when conventionally viewed, a new and a rational philosophy.

The Esoteric Praxis of the ONA

Essentially, our praxis consists of:

1) Sinister (warrior) Tribes – those directly living and directly presencing our Sinister Way of Life;
2) Traditional Nexions – composed of those undertaking our Seven Fold Sinister Way in the traditional manner of Left Hand Path seeker, via Grade Rituals, Insight Roles, and practical LHP magick;
3) Sinister Empaths (of which the Rounwytha is an example) and esoteric scientists studying and seeking knowledge of the acausal.

Our most fundamental and long-term practical goals are to create an entirely new, more evolved human species, and for this new human species to explore and to colonize the star-systems of our own, and of other, Galaxies – to thus create a Dark Galactic Imperium. This will also require the development of a new acausal technology, based on the Physics of acausal energy.

Furthermore, we see the breakdown, destruction, and the replacement of all existing (and mundane) societies – by our new progressive societies based on our new warrior tribes – as a necessary prelude to this Galactic aim of ours.

Thus, the immediate and intermediate aims of our sinister Way of Life are:

(1) to use our Dark Tradition to create sinister Adepts and, over a long period of causal Time, aid and enhance and create that new, more evolved, human species of which genuine Sinister Adepts may be considered to be the phenotype;

(2) to use the sinister dialectic (and thus Aeonic Magick and genuine Sinister Arts) to aid and enhance and make possible entirely new types of societies for human beings, with these new societies being based on new tribes and a tribal way of living where the only law is that of our Dark Warriors, which is the Law of The Sinister-Numen (see Appendix 1);

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

The Esoteric Ethics of the ONA

The ethics of the ONA are based upon our axiom that personal honour – what we know of as, or what we term, personal honour – expresses our true nature as human beings capable of consciously evolving ourselves and the Cosmos. Thus, personal honour – manifest in our Law of The Sinister-Numen – is a means to access acausal energy and a means to change and evolve ourselves in a natural way consistent with our true nature and our true purpose, which nature and purpose is to know our natural wyrd, to presence our wyrd: to participate in, to partake of, our own evolution and that of the Cosmos itself.

All evolution – conscious and otherwise – is darkly-numinous; that is, it possesses or it manifests acausal energy in particular ways, and personal honour, as defined by and as manifest in our Law of The Sinister-Numen, is a practical, a willed, an evolutionary, presencing of acausal energy.

Our Law of The Sinister-Numen is our guide for our own individual personal behaviour, and our guide to how we relate to, and should treat others. It specifies our type of law, and the nature of our justice, as it manifests the nature, the character, of those of our kind: the Dark Warrior, someone who lives, and if necessary dies, by the Law of The Sinister-Numen. (See Footnote 1)

Furthermore, our Law of The Sinister-Numen is manifest – made real and practical – by means of our sinister warrior tribes, for it is by means of these tribes that we can come to know, and to live, our wyrd: that is, (1) come to discover our true nature, as human beings capable of consciously participating in our own evolution and that of the Cosmos, and (2) actively participate in our own evolution and that of the Cosmos. (See Appendix 2)

The Esoteric Epistemology of the ONA

The epistemology of the Esoteric Philosophy of the ONA asserts that there are two distinct types of knowing – causal and acausal – and that:

A) knowledge of the causal continuum can be obtained by causal Science which is based on the following foundations:

(i) the causal, phenomenal, universe exists independently of us and our consciousness, and thus independent of our senses; (ii) our limited understanding of this causal ‘external world’ depends for the most part upon our senses – that is, on what we can see, hear or touch; that is, on what we can observe or come to know via our senses and by practical scientific experiments; (iii) logical argument, or reason, is the basic means to knowledge and understanding of and about this ‘external world’; (iv) the cosmos is, of itself, a reasoned order subject to rational laws; (v) that, in competing explanations of events or observations, the simplest and most logical explanation is to be preferred.

B) knowledge of the acausal continuum can be obtained by (i) developing a new Science of acausal Physics, based on an understanding of acausal energy; (ii) by developing and evolving our latent faculties, such as that of dark-empathy; (iii) by coming-to-know, and to interact with, such acausal, living, beings as can manifest – or which esoteric tradition asserts have been manifest – in our causal continuum; and (iv) by means of such things as developing a new and an acausal technology, and thus by exploring the realms of the acausal itself.

According to our esoteric epistemology:

1) Causal knowing is that deriving from causal-based rational Philosophies and from causal Sciences such as Physics, and this type of knowing is essentially based on a physical cause-and-effect (in the case of causal Sciences) or an abstract cause-and-effect (in the case of causal Philosophies).

Hence, the type of causal knowing which is the concern of traditional epistemology is limited, and derives from positing causal abstractions, and then projecting these abstractions onto things (onto causal beings, living and non-living). That is, this type of causal knowing denotes things and causal beings by such causal abstractions. There is then the assumptions of knowing, and/or of having understood or having an understanding of, such things and such causal beings. (See Footnote 2)

According to the Esoteric Philosophy of the ONA, the error of all conventional Philosophies is that they apply, or try to apply, a purely causal perception – based on a linear cause-and-effect – and lifeless causal abstractions, to living beings, such as ourselves. This causal type of knowing is thus un-numinous (that is, devoid or without acausal energy).

2) Acausal knowing is that deriving from (i) apprehending the acausal essence of living causal beings; (ii) a study of the nature of acausal energy, and the nature of the acausal Universe itself by means of developing new acausal sciences and technologies; and (iii) apprehending and coming-to-know (interacting with) those living acausal beings we are currently aware of, or can become aware of in our present state of human evolution.

The acausal essence – the acausal energy – of living causal beings can be apprehend, by we human beings, by means of our latent faculties such as what we term dark (or sinister) empathy.

Our traditional esoteric Dark Arts are one means by which we can come to know, and to interact with, such acausal, living, beings as can manifest – or which esoteric tradition asserts have been manifest – in our causal continuum.

Our very evolution, as human beings – in terms of consciousness, understanding and knowledge – results from acausal energy, and from us accessing such acausal energy in particular ways.

According to the Esoteric Philosophy of the ONA, those things, and/or those creations of our causal Arts – such as music – which we feel are or which we come to know as numinous, are simply a presencing of acausal energy by means of a nexion, and thus can be considered as one type of intimation of the acausal – of the Life there, and of the very nature of the acausal continuum itself. That is, such numinous works of conventional Arts have often been a means whereby: (1) some human beings (through their artistic creations or through their performance of such creations, their own, or others) can access and presence some acausal energy; and (2) where those affected by such numinous works of Art achieve or can achieve some intimation of the acausal.
This also applies to genuine work of Dark Sorcery.

We Are As We Are

The Esoteric Philosophy of the ONA is simply a means; an effective and practical means to change, to evolve, ourselves and our societies; to manifest, to present, our wyrd – that is, to know, to accept, to live, our correct and natural relationship with the Cosmos, with both the causal Universe and the acausal Universe, and the living beings that exist in both. This wyrd of ours is most obviously manifest, in a practical way, through our sinister tribes and our
Law of The Sinister Numen.

The ONA is not interested in proselytizing, in converting others, or in trying to persuade others – through argument or debate or by countering distortions and lies about us – to adopt our sinister Way of Life. We are as we are, representing as we do a specific new type, a new breed, of human being, a specific new and expanding tribal family of human beings. Our Way is the practical way of deeds, of living our darkly-numinous Way of Life; of increasing our numbers through the success of our tribes, though drawing others of our kind to us, and through others being personally inspired by our example, by our success.

Order of Nine Angles
Year of Fayen 121

Footnotes:

(1) One secret of our darkly-numinous wyrd is that our mortal, causal, life is not the end, but only a beginning, and that if we live and die in the right way, we can possibly attain for ourselves a life in the realms of the acausal. Our Law of The Sinister-Numen is the most practical way for us to do this, to achieve this, for this Law is a manifestation, a presencing, of acausal energy, and by living in accord with this Law we are accessing, and presencing within ourself, more acausal energy, and thus evolving and increasing our own type of acausal energy.

Acausal energy – that which animates us and makes us alive and which allows and causes our evolution – cannot by its very nature be destroyed in the causal continuum. It can only be presenced in organic, causal (living) beings, or it can be dispersed, thinly, over causal Time, in the causal until it is re-presenced in some-thing, or until it returns to the acausal continuum by some means.

Such an achieved acausal existence, for us, is – by the very nature of the acausal – time-less, eternal, and not subject to the organic process of decay that is an inherent part of all causally existing life.

As stated in two other ONA MSS:

The very purpose and meaning of our individual, causal – mortal – lives is to progress, to evolve, toward the acausal, and that this, by virtue of the reality of the acausal itself, means and implies a new type of sinister existence, a new type of being, with this acausal existence being far removed from – and totally different to – any and every Old Aeon representation, both Occult, non-Occult and “religious”. Thus it is that we view our long-term human social and personal evolution as a bringing-into-being of a new type of sinister living, in the causal – on this planet, and elsewhere – and also as a means for us, as individuals of a new sinister causal species, to dwell in both the causal and acausal Universes, while we live, as mortals, and to transcend, after our mortal, causal “death”, to live as an acausal being, which acausal being can be currently apprehended, and has been apprehended in the past, as an immortal sinister being..

Thus do we know – thus do we feel – that death itself is irrelevant, an illusion, a mere ending of a mere causal existence, and that it is what we do with the opportunities that this, our causal life, offers and can offer us, that is important. Thus we do not fear death, and instead defy it, just as we seek to defy ourselves – what we are, now – and just as we seek to defy the mudanes and all those causal restrictions, those causal forms, that they have created to make them feel safe, and secure and content with their mundane un-warrior like merely causal and thus un-numinous existence.

(2) Basically, causal abstraction is the positing of some “perfect” or “ideal” form of some-thing, and/or manufacturing some category which some-thing is said “to belong to, or be a part of”.

Thus, things – beings in the causal – are allocated to, or classified according to, some abstract category or some abstract type, and/or compared to some abstract or some ideal/perfect form.

Such categories, and such abstract ideal forms, are then often incorrectly used to judge some-thing (including, for example, some living person).

There is thus no direct – and thus certainly no acausal – knowing of a thing or of a living human being, as those things and as human beings are in their Cosmic essence and according to their wyrd, for the knowing of such traditional epistemology is only the linear, causal, the distorted and/or the illusory, knowing of imposed, projected, intermediate, fallible (often changing), abstractions and categories.

In contrast, the epistemology of the Esoteric Philosophy of the ONA allows, and is a means of obtaining, a Cosmic (a numinous, wyrdful, esoteric) knowing, based as this numinous, Cosmic, knowing is on the combination of rational causal Sciences and the acausal knowing obtained by such things as acausal Sciences, acausal-empathy, and the development and evolution of ourselves and our faculties.

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The Order of Nine Angles – Proem for Novices

 

0. The essence of the Order of Nine Angles (ONA, O9A) is the internal (the ‘alchemical’) change of the individual, on an individual basis, followed by the development of their personal character, self-understanding, and the acquisition of particular esoteric, and exoteric, skills and abilities.

1. The basis of this change, development, acquisition, and self-understanding, is practical exeatic experience – that is, exeatic living, and of necessity both exoteric and esoteric – and the always individual learning and knowledge (the pathei-mathos) that results from such exeatic living. This individual learning and knowledge is the making of the Adept and the beginning of wisdom.

2. An essential part of exeatic living is the setting of demanding and difficult physical goals, and undertaking dangerous challenges, and the striving to achieve these goals and challenges. Another part is for the individual to go beyond, to transgress, the limits (the bounds, conventions, the laws) imposed and prescribed by the society or by the societies of the era in which the individual lives, and which transgression often involves the individual being or becoming a ‘heretic’ or an ‘outlaw’ or a ‘revolutionary’ or a dissident or a ‘criminal’. One ‘heretical’ form (or role) sometimes used in current and past Western societies is that of ‘satanism’ (as the O9A define satanism). Another is political and/or religious ‘extremism’.

3. It is for each individual to decide for themselves the way and the means of practical exeatic experience, although one way of esoteric, exeatic, experience which the individual may choose, and which has proved useful for others over several decades, is ‘the seven fold way’ with its overt occultism, its techniques of a ‘group nexion’, The Star Game, and Insight Roles, and grade rituals such as the basic Internal Adept rite where the individual lives alone in rural isolation for around three months. One way of exeatic living is that of ‘the Drecc’ where there is an adversarial life lived according to the O9A Code of Kindred Honour

 

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Proem O9A

An Introduction to The Order of Nine Angles

(A Guide for Neophytes)

 

The Order of Nine Angles – O9A, ONA – is an association, a society of, individuals and groups who have certain aims and gaols in common, who share a similar ethos, and who pursue or who intend to pursue certain distinct ways of living.

This society is a collective; that is, authority resides in the individuals composing the society, not in some leader or representative(s) nor in some dogma or ideology or in some ‘revelations’, with individuals freely co-operating together in pursuit of their shared aims and goals.

Thus, the Order of Nine Angles is this living collective: the society formed of its members, with an individual becoming a member of our ONA society when they resonate with our ethos, when they agree with our aims and gaols, and when they pursue or have the intention to pursue our distinct ways of living.

The ONA ethos we share is expressed in three essential things:

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

Our shared aims and gaols are to liberate, change, and evolve ourselves, as human beings, and to replace existing systems of living (conventional society) by the natural process of our kind living such new ways of life as are consistent with our natural and our evolved human nature.

Our distinct ways of living arise when the members of our society, in their own manner and according to their own individual judgement and experience, live by our code of kindred honour, seek to liberate themselves from the constraints of supra-personal authority, and undertake such direct practical experience and tough challenges as they judge may aid them to achieve their aims and goals.

Thus, our ways of living are manifest in the life-styles of those who individually, or as part of a family, live by our code of honour and seek to liberate themselves, and also manifest in our clans and tribes, since the formation of such clans and tribes is a natural consequence of some ONA people choosing to live among their own kind in a manner consistent with kindred honour.

Occultism and The ONA

The ONA is an Occult, an esoteric, association because Esoteric Arts/The Dark Arts are considered to be both a practical pathei-mathos – that is, one useful means to liberate, change, and evolve ourselves, as human beings – as well as being a useful practical means for some members of our society, should they so choose, to disrupt and undermine the status quo, and which status quo we consider is detrimental to such individual liberation, change, and evolution.

Thus, the members of the ONA can employ such Esoteric Arts as Esoteric-Empathy, Acausal-Thinking, Sorcery (External, Internal, and Aeonic), The Seven Fold Way, and so on. The choice of what Dark Art or Arts to use – and whether or not to even use Dark Arts – is the free and personal choice of every member.

To an extent, therefore, the association that is the ONA is of the Left Hand Path in that it allows and encourages individual choice, allows and encourages individual experimentation, liberation, change, and evolution, and is amoral, not assigning any moral value or worth to any method or Esoteric Art and not forbidding any action, deed, experience or praxis.

One particular Dark Art employed by some ONA members in the past, and by some currently, is Satanism, or rather Satanism as we understand Satanism.

Satanism and The ONA

To a certain extent – and for some decades – the ethos and methods of the ONA were often outwardly manifest to others by our Satanism. That is, by ONA individuals and groups acting like or striving to act like or perceived to be acting like a satan [1] – being heretical, adversarial, a trickster, disruptive, transgressing the boundaries, the limits, the laws, manufactured by governments and established religions; and by practising and indulging in blasphemous Occult rites.

But such satanism is not now and never was the esoteric essence of the ONA, although it remains a choice – a useful and Occult mode of pathei-mathos – for those members of the ONA who desire to use it.

The esoteric essence of the ONA was and is manifest in our members, and thus is expressed by our ethos, our shared aims and goals, and in our ways of living, all of which have been outlined above. One expression we use to express this esoteric essence is ‘sinister-numinous emanations’.

Sinister-Numinous Emanations

The term ‘nine angles’ – esoterically understood – is one apprehension of the nexion (the presencing of Life) that we, as individuals, are and thus of how we are balanced between (a manifestation of) sinister and numinous, of acausal and causal.

The association that is the ONA is thus one of sinister-numinous emanations: those coming-into-being, and those already being. Or, expressed exoterically, of the accumulated pathei-mathos – the accumulated wisdom and learning – of those who have acquired, through experience and particular ways of living and often by means of Esoteric Arts, a particular perspective regarding Life, and thence also of those using such accumulated pathei-mathos as a useful guide.

The perspective revealed/attained is of what has been hidden by what we term causal abstractions and thus by the division of ‘things’ (existents) into opposites and by the assumed conflict of such opposites, such as the division into sinister-numinous, good-evil, and so on.

Furthermore, it is the perspective, the wisdom, acquired by those who have, in practical ways and over durations of causal Time, experienced both sinister and numinous and so dis-covered, and begun to live, the unity behind their appearance as opposites.

Traditionally – and in the esoteric terms of our Seven Fold Way –  this was and is the wisdom, the learning from experience, that a LadyMaster or Master acquired as a result of their decades-long Occult quest, of their passing through The Abyss, with this Seven Fold Way thus being regarded as one practical and very effective means whereby any individual could attain such wisdom. This particular Occult praxis, however, is not the only means whereby such a wisdom can be acquired.

Importantly, this (our ONA) perspective and wisdom – of sinister-numinous emanations – reveals religions, and all -isms and all –ologies (whether deemed to be social or political) for the illusive and restraining (and in many cases tyrannical) causal abstractions they are.

Thus the ONA, as an association of individuals who manifest (presence) what is sinisterly-numinous and who seek to experience, learn from, live, and move-on from such apparent opposites, is one means whereby wisdom can be acquired.

Anton Long
Order of Nine Angles
122 Year of Fayen


Notes

[1] See, for example, the ONA text The Geryne of Satan

 

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An Insider View of The Order of Nine Angles

 

Given the misunderstanding about the Order of Nine Angles (O9A, ONA) that has been so evident in recent years (especially on the internet) it seems apposite to present an ‘insider’ view of the O9A. As someone recently explained:

“The weltanschauung of the Order of Nine Angles was not, as many have assumed, completely described in early (1980s and 1990s) texts by Anton Long, such as Naos. That is, it was only fully described by him, in detail and its completeness, over a period of several decades often as a result of his own practical occult, and exoteric, experiences, and especially as a result of his own journey along the seven fold way, from an Internal Adept in the late 1970s to The Abyss in the early 1990s and thence, in the early to mid noughties, to Mage. Many of the early texts thus simply contained old aural traditions he inherited, or his own theoretical notes about the seven fold way he refined and the theory of the acausal that he developed.

There is therefore – and perhaps intentionally – no one definitive book or text written by him which describes O9A esotericism (O9A mysticism and praxises) in detail, and thus no ‘old, original’ 1980s/1990s ONA and no ‘reformed or revisionist’ noughties ONA. There is only the occult weltanschauung he described in voluminous writings from the 1970s to his retirement in 2011, and which volume of writings all have to be read and (perhaps as was his intention) considered together in order to fully understand […] that occult weltanschauung. For, correctly understood, that occult weltanschauung is – just like the O9A – only the particular occult path that Anton Long developed by combining the occult aural traditions he inherited and the personal pathei-mathos that resulted from his (still unique) almost five decade long ‘sinisterly-numinous’ occult quest.” Source: O9A Esotericism, An Initiated Apprehension.

In other words, it is not possible to divorce the Order of Nine Angles from the ‘Faustian’ (the sinisterly-numinous) life of Anton Long, for the O9A is just the unique sinister-numinous tradition he has founded. That is, the O9A is (i) the esoteric philosophy he developed and described, based as that philosophy is on classical (Greco-Roman) mysticism and Hellenic hermeticism; and (ii) the occult praxises he (a) inherited (such as the Rounwytha Way) and (b) developed and described (such as the Seven Fold Way) as a result of his own anados and the resultant pathei-mathos; and (iii) his unique logos, as Magus, manifest as that logos is, esoterically, as a particular physis – in a particular (pagan) weltanschauung and in a particular personal character – and manifest as it is exoterically in the O9A code of kindred honour.

Or expressed another way, Anton Long as Magus is, metaphorically, ‘everything O9A’, since the O9A is just his esoteric philosophy, his logos, and the exoteric and esoteric pathei-mathos resulting from his anados along that Seven Fold Way that he himself developed (i) from an ancient hermetic (Greco-Roman) prototype, and (ii) from inherited aural pagan traditions. For he constructed the O9A from his own sinisterly-numinous life, with the O9A, as existing now, therefore being the archetype of, and for, such a sinisterly-numinous life, and thus one means, or guide, to achieving gnosis/wisdom.

All credit to the very few, outside the O9A, who have “worked it out”; primarily academics, such as Monette [1] and Senholt [2].

That so many people have for so many years misunderstood the O9A – and spread their misunderstanding via the medium of the internet – is no surprise, lacking as they have: (i) a knowledge of the complete O9A corpus and (ii) access to O9A aural tradition (to old inherited occult traditions, and to the personal advice, knowledge, and pathei-mathos, of AL). Thus such people have produced, or have pontificated about, ‘magpie’ versions of the O9A: having taken a bit from one or two O9A texts, and other bits from some other O9A texts.

Furthermore,

“The mistake that some have made, in respect of exoteric axioms such as the authority of individual judgement, was to believe or to assume that anyone O9A can or should personally interpret ‘everything O9A’ before they have acquired the aeonic (supra-personal and empathic) perspective and esoteric understanding of an Internal Adept and well before they, from the pathei-mathos that results from a successful melding of the sinister with the numinous, have acquired the necessary balanced individual judgement and discovered the wisdom that lies within and beyond The Abyss.” Wisdom, Logos, And The Inner O9A

In other words, such personal interpretation of ‘everything O9A’ is the prerogative of those O9A Internal Adepts who, having the necessary years-long sinisterly-numinous experience (and the resultant esoteric and exoteric pathei-mathos), have successfully passed beyond The Abyss.

“To reach the stage on Internal Adept takes at least five years of effort and experience, with that stage lasting from five to eleven, or more, years. Thus, it takes a minimum of ten years before an individual of our tradition is ready to begin the necessary preparations to attempt The Abyss, during which years they must have spent six months in the wilderness (to develope the faculty of Dark Empathy); gained proficiency in Esoteric Chant (and thus been a cantor in an esoteric musical group); mastered the advanced form of The Star Game (and so developed the basics of Acausal Thinking); have undertaken The Ceremony of Recalling with opfer ending; undertaken several challenging Insight Roles each lasting a year or more; organized and run an esoteric group (a nexion) thus gaining practical experience in External, Internal, and Aeonic Sorcery; and so on.” Anton Long: The Methods and Tradition of The Seven Fold Way

Given that the preparations for The Abyss themselves take several years, then only those who have been O9A for at least thirteen years will – assuming their crossing of The Abyss is successful – have the knowledge and experience to offer an individual interpretation of matters O9A.

J77
O9A
February 2015 ev
v.1.05

{1} Monette, Connell. Mysticism in the 21st Century, Sirius Academic Press, 2013. pp. 85–122. ISBN 9781940964003. A draft copy of the revised second edition (due for publication in 2015) is available here, courtesy of the author – https://omega9alpha.files.wordpress.com/2015/02/o9a-monette-second-edition-v3.pdf

{2} Senholt, Jacob. Secret Identities in The Sinister Tradition: Political Esotericism and the Convergence of Radical Islam, Satanism and National Socialism in the Order of Nine Angles, in Per Faxneld & Jesper Petersen (eds), The Devil’s Party: Satanism in Modernity. Oxford University Press, 2012. ISBN 9780199779246

 

^^^^^

O9A Esotericism:
An Initiated Apprehension

 

The term ‘O9A esotericism’ refers to the occult {1} weltanschauung of the Order of Nine Angles (O9A/ONA) as developed and expounded by the pseudonymous Anton Long in various writings between the 1970s and 2011 {2}, and which particular esotericism includes not only an esoteric philosophy {3} but also practical artisements {4} of ‘an esoteric nature’, such as the learning and the practice of certain occult skills and also various ‘dark’, or occult, arts. Among the occult skills and ‘dark arts’ of the O9A {5} are (i) the structured pathei-mathos of the anogenic Seven Fold Way, (ii) practical internal, external, and aeonic, sorcery, (ii) acausal (or esoteric) empathy, and (iii) acausal thinking.

The initiated apprehension of O9A esotericism is of a particular, modern, and occult, weltanschauung that melds aspects of ancient hermetic mysticism, and certain pagan traditions, with a personal exoteric and esoteric pathei-mathos. Esoterically, this occult weltanschauung is a new logos – that is, a new perceiveration and a new way of living and a new ethos – and one which the term ‘the sinisterly-numinous’ reasonably well describes, for it is a balancing of (i) the previous ‘numinous logos’ which became manifest, over two millennia ago, in causal forms such as gnosticism and Christianity, with (ii) what is ‘sinister’ (which is and has been manifest in various causal forms, such as ‘traditional satanism’ and occult antinomianism), and which balancing, involving as it does various practical means and thus a personal pathei-mathos, enables first a return to the Unity beyond all causal forms and thence a conscious evolution of ourselves, as individuals.

Exoterically, this new logos is manifest – presenced – by three things. (i) By a particular understanding of Reality – and especially of the supernatural, the occult – evident in the ontology of causal, acausal, and acausal energy; (ii) by the code of kindred honour (the O9A code of ethics); and (iii) by the primacy of pathei-mathos, of each individual learning from their own experiences and which experiences are and should be (in order to cultivate the necessary sinisterly-numinous apprehension) both exoteric and occult, and thus in respect of the individual both external and internal.

Thus, esoterically understood, the Order of Nine Angles is a distinct, and new, esoteric path or way, and one way-marked by an accumulated (an ancestral) and an accumulating (a developing) esoteric pathei-mathos. This esoteric path (i) presents a particular logos, and (ii) offers various praxises (derived from personal experience and an ancestral pathei-mathos) whereby individuals can cultivate and then live a sinisterly-numinous apprehension. Hence why ‘being O9A’ simply means living by the O9A code and using one or more O9A praxises in order to cultivate that sinisterly-numinous apprehension which is the beginning of wisdom, with wisdom – esoterically understood – being a balanced personal judgement together with a particular learned knowledge of a pagan, occult, kind concerning livings beings, human nature, Nature, and ‘the heavens’, the cosmic order {6}.

Furthermore, in its essence this practical O9A path, or way, is not ‘satanic’, not a ‘left hand path’, and not a ‘right hand path’, even though it has elements which could be described by such conventional terms. It is just different, unique, new.

A Labyrinthine Labyrinth

From its beginnings in the early 1970s, the Order of Nine Angles has had, quite intentionally, an inner core obscured by various outer layers. Thus its exoteric, external, appearance does not necessarily reflect its esoteric essence, and which exoteric appearance serves and has served a particular and practical purpose, as the O9A mythos serves and has served a particular and practical purpose in (i) generating interest both in that external appearance and in the inner essence concealed within, and (ii) in presenting certain – and sometimes controversial, sometimes adversarial – esoteric apprehensions.

To access the inner core, an individual has to work their way through the outer layers which, together, form a labyrinth; a labyrinth so labyrinthine that it is easy for a person to become confused, lose their way, or (more usually) just give up. Some individuals, however, inspired (or re-inspired) as they are by the O9A mythos, do succeed. Thus there is, for every candidate – every potential member of the O9A kindred – an initial test, involving them navigating the labyrinth on their own, without any guidance.

What they find – to the dismay of many – is nothing mysterious or ‘satanic’ or exceptional or difficult to understand or even really secret. For it is only (i) a particular pagan mysticism, and (ii) a particular way of life, and (iii) an individual occult journey (an anados) that will last for several decades, and a journey and a way of life which, if they embark upon them, will take them from ‘the sinister’ toward ‘the numinous’ and thence toward what is beyond both those causal forms.

For the essence of that particular – of O9A – pagan mysticism is the apprehension of ourselves as a nexion, of acausal energy, of the transient nature of all causal forms/ideations {7}, and of a possible, and consciously individually achieved, acausal (‘immortal’) existence beyond our mortal (causal) death sans any previously posited primal cause or causes such as Theos, a theos, theoi, or some inscrutable mechanism such as karma. An existence achievable, according to this particular mysticism, by an individual anados such as the Seven Fold Way {8} and/or by living according to the O9A code because such a living presences within the individual the necessary acausal energy.

R. Parker
2014

Notes

{1} The term ‘occult’ is used by the O9A to refer to what is “hidden from normal apprehension; concerned with the supernatural; abstruse; mysterious; of or relating to various practical arts or skills considered to involve agencies – or considered to derive from causes – of a mysterious, or supernatural, or anoetic, or esoteric, nature”.

{2} These dates are, in my opinion, significant because the weltanschauung of the Order of Nine Angles was not, as many have assumed, completely described in early (1980s and 1990s) texts by Anton Long, such as Naos. That is, it was only fully described by him, in detail and its completeness, over a period of several decades often as a result of his own practical occult, and exoteric, experiences, and especially as a result of his own journey along the seven fold way, from an Internal Adept in the late 1970s to The Abyss in the early 1990s and thence, in the early to mid noughties, to Mage. Many of the early texts thus simply contained old aural traditions he inherited, or his own theoretical notes about the seven fold way he refined and the theory of the acausal that he developed.

There is therefore – and perhaps intentionally – no one definitive book or text written by him which describes O9A esotericism (O9A mysticism and praxises) in detail, and thus no ‘old, original’ 1980s/1990s ONA and no ‘reformed or revisionist’ noughties ONA. There is only the occult weltanschauung he described in voluminous writings from the 1970s to his retirement in 2011, and which volume of writings all have to be read and (perhaps as was his intention) considered together in order to fully understand, and possibly personally interpret, that occult weltanschauung. For, correctly understood, that occult weltanschauung is – just like the O9A – only the particular occult path that Anton Long developed by combining the occult aural traditions he inherited and the personal pathei-mathos that resulted from his (still unique) almost five decade long ‘sinisterly-numinous’ occult quest.

Thus, the O9A and O9A esotericism are the Logos – ‘the word’ – of Anton Long the Mage.

{3} qv. R. Parker, The Esoteric Philosophy Of The Order Of Nine Angles – An Introduction. e-text, 2014. The text is included in the Definitive Guide To The Order of Nine Angles (Fourth Edition, 1383 pages, pdf 54 Mb), 2014.

{4} The word artisements/artizements is derived from artize – “to practice or to have an occupation that involves a particular skill or craft, especially those of an artisan” – and refers to the skills, arts, craft, or abilities, that are practiced by a person or which are employed by an artisan.

{5} qv. (i) Anton Long, Pathei-Mathos and The Initiatory Occult Quest, (2011) in the compilation Empathy, Pathei-Mathos, and the Aeonic Perspective;  (ii) Anton Long, The Dark Arts of The Sinister Way, 119 yf (revised 122 yf).

Both of the above texts are included in the Definitive Guide To The Order of Nine Angles (Fourth Edition, 1383 pages, pdf 54 Mb), 2014.

{6} Anton Long, Pathei-Mathos and The Initiatory Occult Quest, (2011).

{7} The transient nature of all causal forms/ideations forms the basis for the O9A’s ‘aeonic perspective’ and thus for its aeonic strategy regarding undermining existing societies and aiding our evolution as human beings by means of new ways of communal living based on the O9A code of kindred honour.

{8} Details of the Seven Fold Way are given in the Definitive Guide To The Order of Nine Angles (Fourth Edition, 1383 pages, pdf 54 Mb), 2014, and which guide not only places the Seven Fold Way into the correct historical perspective but also contains the two necessary detailed practical guides: (i) the 981 page The Requisite ONA dealing with the stages up to and including that of Internal Adept, and (ii) Enantiodromia – The Sinister Abyssal Nexion which deals with the Passing of The Abyss and the occult Grade beyond Internal Adept.

 

^^^^^

 

The Pagan Mysticism Of The O9A

 

Abstract
This essay provides details in respect of the assertion, made in my 2014 essay O9A Esotericism, An Initiated Apprehension, that:

 “The initiated apprehension of O9A [Order of Nine Angles] esotericism is of a particular, modern, and occult, weltanschauung that melds aspects of ancient hermetic mysticism, and certain pagan traditions, with a personal exoteric and esoteric pathei-mathos.”

The Mystic Tradition

Understood esoterically {1}, the term mysticism {2} describes those weltanschauungen based on the principle that certain truths, of a non-temporal or ‘spiritual’ nature, can be apprehended by certain means including (i) the performance of particular sacred (mystical) ceremonies or rites, (ii) by dramatic or symbolic or allegorical re-presentations of certain mysteries, (iii) by an anados (ἄνοδος, a spiritual or esoteric or occult journey) whose goal is either a selfless awareness of Theos/mundus/the-numinous or an actual dissolution of the self into Theos/mundus/the-numinous, and (iv) by means such as a contemplative, or eremitic, or a reclusive way of life.

Mysticism thus includes not only the Christian contemplative tradition, and groups such as The Religious Society of Friends, but also the rites, ceremonies, and beliefs of Ancient Egypt and places such as Iran {3}, the Hellenic hermeticism described in the Pymander text {4}, and the ancient paganism of the classical, the Greco-Roman, world. According to a modern initiate, the classical pagan weltanschauung was:

 An apprehension of the complete unity (a cosmic order, κόσμος, mundus) beyond the apparent parts of that unity, together with the perceiveration that we mortals – albeit a mere and fallible part of the unity – have been gifted with our existence so that we may perceive and understand this unity, and, having so perceived, may ourselves seek to be whole, and thus become as balanced (perfectus), as harmonious, as the unity itself:
“Neque enim est quicquam aliud praeter mundum quoi nihil absit quodque undique aptum atque perfectum expletumque sit omnibus suis numeris et partibus […] ipse autem homo ortus est ad mundum contemplandum et imitandum – nullo modo perfectus, sed est quaedam particula perfecti.” [M. Tullius Cicero, De Natura Deorum, Liber Secundus, xiii, xiv, 37{5}

The O9A Tradition Of Empathic Knowing And Acausal-Thinking

One of the axioms of the esoteric philosophy of the O9A {6} is that it is really only possible to apprehend the realm of the acausal (which realm includes but is not limited to the supernatural) by using our (mostly latent) human faculty of empathy – of empathic wordless knowing – and by developing new faculties, such as the one the O9A term acausal-thinking.

1. Empathic Knowing

The latent faculty of empathy can, according to the O9A, be cultivated by the O9A Seven Fold Way – by the three to six month long Rite of Internal Adept and by the Camlad Rite of The Abyss {7} – while the skill or art of empathic knowing forms the basis of the O9A Rounwytha Tradition.

Of the Rite of Internal Adept, Anton Long wrote in a 1970s typewritten MSS, that “[developing such] empathy is the only aim of the grade ritual of internal adept and, indeed, of initiation itself.” {8}

In respect of the Rounwytha Tradition:

“The Rounwytha Way – also known as the rouning – is an aural pagan esoteric tradition, indigenous to a particular rural area of the British isles, of a few empaths… [The tradition is one of] a very individual and always wordless awareness, an intuitive apprehension, arising from a natural gift (a natural talent) or from that faculty of empathy that can be cultivated – according to tradition – by a person undertaking to live alone in the wilderness for around six months and then, some years later, undertaking to live alone for a lunar month in a darkened cave or some subterranean location. In essence, the Rounwytha Way is a manifestation – a presencing – of the muliebral, especially the ‘acausal knowing’ that arises from empathy with Nature.” {9}

Thus for the O9A the development of empathic acausal knowing – that is, esoteric empathy – is not only a μυστικόν but also a means whereby certain truths of a non-temporal nature can be apprehended.

2. Acausal-Thinking

According to the O9A, the new faculty of ‘acausal thinking’ enables a person to apprehend and to communicate by means of what the O9A describe as an esoteric language:

“An esoteric language is basically a particular means of communication dependent on certain esoteric (Occult) skills/abilities, and which language is often non-verbal in nature and often employs symbols (as in The Star Game) or affective aliquantals of acausal energy (as in esoteric-empathy). As with ordinary language, such languages involve a denoting and an accepted, a shared, understanding of what such specific denoting refers to. In addition, an esoteric language can, if correctly employed, function simultaneously on two levels – the affective and the effective; that is, the acausal and the causal. The effective level is that of communication between sentient human beings where meaning is exchanged; while the affective level is that of transforming/changing/developing (mostly of consciousness, of being) in an esoteric (acausal) way the individual or individuals employing the language.

The Star Game (TSG) – by which is meant the advanced form of ‘the game’ – is, currently, the language, the only language, of acausal-thinking; of thinking not by words but by means of adunations, their collocations, and their interaction and changes in four-dimensions, and which interactions of necessity include the ‘player’ or ‘players’. Thus, the ‘sentences’ of this particular esoteric language – this langage – are not static but rather the movement and the changes – the fluxion – of adunations, with the manner, the arrangement/pattern, of the movement and the changes – and the temporary meanings assigned to the adunations – intimating the ‘meaning’/content of a particular sentence in particular moments of causal Time.

Using the language of TSG is, like Esoteric Chant, not only sorcery – internal, external, Aeonic – but also and perhaps more importantly a means to acausal-knowing: to discovering the essences that have become hidden by morality, by abstractions and by the illusion of opposites, and which opposites include the dichotomy of sinister and numinous (light and dark; good and bad) and the illusion of our own separation from the acausal.” {10}


The O9A Anados And The Eremitic Magus

The O9A praxis termed the Seven Fold Way is essentially a practical modern anados; an occult journey through seven symbolic spheres {11}. However, unlike the description of such a journey in the ancient Hermetic Pymander text where the goal is becoming “united with theos”, the goal is understood in the Seven Fold Way as egressing into the realms of the acausal. Thus, as I mentioned in a previous essay:

“One of the most outré (and neglected) aspects of the esoteric philosophy that the Order of Nine Angles represents and presences is that the last stage, the goal, of their hermetic initiatory Seven Fold Way, the stage of Immortal, cannot be attained by a living human being. This means and implies that, in accordance with their ancient hermetic tradition, the O9A postulate, accept, and promulgate, a belief in a life – an existence – beyond our mortal death, most probably in that realm which the O9A term the acausal.” {12}

The goal of the Seven Fold Way is therefore not only the personal discovery of wisdom {13} but also of a means whereby such an acausal, immortal, existence can be achieved. In that respect, Anton Long rather cryptically wrote:

“The wisdom acquired, the finding of lapis philosophicus during the penultimate stage of the Way, means two particular things, and always has done. (i) living in propria persona, in a private manner and sans all posing, all rhetoric, all pomposity, all ideations; and (ii) having an appreciation, an awareness (sans words, ritual, thought) of what is now sometimes known as the acausal – of Nature, the Cosmos, of the connexions that bind life and thus of the illusion that is the individual will, and which illusion sillily causes a person to believe ‘they’ are or can be ‘in control’. These two things form the basis of a particular and reclusive way of life of a particular type of person: the type known, in one locality, as the rounerer of The Rouning.” {14}

This rather neatly ‘closes the O9A circle’, with the O9A Ouroboros symbolizing the initiate at the very end of their decades-long occult journey – having experienced and known in a very practical manner both the sinister and the numinous and which “knowing and feeling so profoundly affect the person that they are transformed into a new variety of human being” – ending as a rounerer, that is, living in a very pagan – an almost rounwythian – type of way; the ancient way of the Camlad tradition.

For a rounerer is an eremite; an outwardly undistinguished someone who (i) wanders, with mystic intent and in accord with the O9A code, from place to place, either alone or with a trusted companion, perhaps very occasionally imparting some esoteric wisdom or seeking some new recruit, or who (ii) has retired to be away from the mundane world and who lives (sometimes but not always in a rural location) alone, or with a companion, or who dwells nearby rounwythian kin and thus whose very way of living, through the physis so gained via their anados and the O9A code, is an act of sorcery.

Thus the O9A Grand Master/Grand Mistress – the O9A Magus/Magistra – while living in a manner consistent with the underlying pagan mysticism of the O9A, is most certainly not the type of person the majority of non-initiates would expect.

Conclusion

With its modern anados of the Seven Fold Way, with its ‘dark arts’ of acausal-thinking and esoteric-empathy/empathic-knowing, with its rural Rounwytha way and its eremitic magus/magistra, the O9A most certainly has a distinct mystical tradition firmly rooted in ancient pagan mysticism. Thus it would perhaps be more apt to describe O9A initiates as modern mystics rather than as ‘satanists’ or followers of a Western, occult, Left Hand Path.

For the truths, the perception and the understanding, which initiates of the O9A mystic (or the ‘sinisterly-numinous’) tradition personally discover are (i) the unity – the mundus, the Being – beyond the apparent opposites of ‘sinister’ and ‘numinous’, of causal/acausal, of masculous/muliebral, a unity indescribable by ordinary language but apprehensible by esoteric languages and a particular manner of living, and (ii) the transient, temporal, nature of human manufactured causal abstractions and ideations, and (iii) of an attainable acausal existence beyond our mortal death.

R. Parker
2014

Notes

{1} According to the O9A, and as described in the article The Adeptus Way and The Sinisterly-Numinous, written by Anton Long and dated 122 yfayen:

“By esoteric we mean not only the standard definition given in the Oxford English Dictionary, which is:

“From the Greek ἐσωτερικ-ός. Of philosophical doctrines, treatises, modes of speech. Designed for, or appropriate to, an inner circle of advanced or privileged disciples; communicated to, or intelligible by, the initiated exclusively. Hence of disciples: Belonging to the inner circle, admitted to the esoteric teaching.”

but also and importantly pertaining to the Occult Arts and imbued with a certain mystery, and redolent of the sinister, or of the numinous, or of what we term ‘the sinisterly-numinous’, and where by Occult in this context we mean beyond the mundane, beyond the simple causality of the causal, and thus beyond conventional causal-knowing.” [Source, available as of August 2014, https://omega9alpha.wordpress.com/the-adeptus-way/ ]

{2} The words ‘mystical’ and ‘mysticism’ are derived from the term mystic, the etymology and English usage of which are:

i) Etymology:
° Classical Latin mysticus, relating to sacred mysteries, mysterious;
° Post-classical Latin, in addition to the above: symbolic, allegorical;
° Ancient Greek μυστικός, relating to sacred mysteries;
° Hellenistic Greek μυστικός, initiate; plural, μυστικόι; also: symbolic, allegorical, spiritual, esoteric, mysterious, occult;
° Byzantine Greek (5th century CE) μυστικόν, mystical doctrine.

ii) English usage:
° noun: symbolic, allegorical (c. 1350);
° noun: an exponent or advocate of mystical theology;
° noun: a person who by means such as contemplation desires a selfless awareness of God or ‘the cosmic order’ (mundus), or who accepts that there is a spiritual apprehension of certain truths which transcend the temporal;
° adjective: esoteric, mysterious, [equivalent in usage to ‘mystical’]
° adjective: of or relating to esoteric rites [equivalent in usage to ‘mystical’]

{3} In respect of ancient Iran, qv. Reitzenstein and Schaeder: Studien zum antiken Synkretismus aus Iran und Griechenland, (Studien der Bibliothek Warburg), Teubner, Leipzig, 1926

{4} qv. Poemandres: A Translation and Commentary, by David Myatt, ISBN 978-1495470684

{5} Myatt, David: Education And The Culture Of Pathei-Mathos, e-text, May 2014. Available (as of August 2014) at http://davidmyatt.wordpress.com/2014/08/08/education-and-the-culture-of-pathei-mathos/

{6} In respect of O9A esoteric philosophy, qv. R. Parker: The Esoteric Philosophy Of The Order Of Nine Angles
An Introduction, e-text, 2014.

In talking and writing about the O9A we are, in essence, talking and writing about (i) the esoteric philosophy advanced by the pseudonymous Anton Long between the 1970s and 2011, and about (ii) the praxises, such as the Seven Fold Way, he developed as a result of (a) the various pagan traditions he inherited and (b) his own pathei-mathos.

{7} Both of these ‘seven fold way’ rites involve the individual living alone, bereft of human contact and of all human influence, for a particular length of time. In the wilderness – forests, mountains, deserts – in the case of Internal Adept; and in a chthonic place (such as a dark cave) in the case of The Abyss.

{8} The MS, which concerned the O9A ‘rite of nine angles’, was published in the 1980s in Stephen Sennitt’s LHP Nox zine, and was later included in Sennitt’s book The Infernal Texts: Nox & Liber Koth (Falcon Publications, 1997).

{9} R. Parker: Some Notes On The Rounwytha Way, e-text, 2014.

{10} Anton Long: Language, Abstractions, and Nexions, e-text, 122 Year of Fayen.

{11} For a description of, and the ancient hermetic roots of, the O9A Seven Fold Way refer to R. Parker, Perusing The Seven Fold Way – Historical Origins Of The Septenary System Of The Order of Nine Angles, e-text, 2014.

{12} R. Parker: The Septenary Anados, and Life After Death, In The Esoteric Philosophy of The Order of Nine Angles, e-text, 2013.

{13} Esoterically, the term wisdom, according to Anton Long in his essay Pathei Mathos and the Initiatory Occult Quest, implies “not only the standard dictionary definition – a balanced personal judgement; having discernment – but also the older sense of having certain knowledge of a pagan, Occult, kind to do with livings beings, human nature, and concerning Nature and ‘the heavens’. To wit, possessing certain faculties, such as esoteric-empathy, a knowing of one’s self; possessing an Aeonic knowing; and thus knowing Reality beyond, and sans, all causal abstractions.”

{14} Anton Long: The Enigmatic Truth, e-text, dated December 2011 CE. That essay, and its companion essay which was simply entitled Lapis Philosophicus, were the last writings written by Anton Long.

In respect of Anton Long’s use of the phrase in propria persona, I have mentioned elsewhere that “the term in propria persona has a long literary and scholarly usage beyond its more recent legal connotations (legal connotations which someone searching the internet will find and assume describe the meaning of the term). The literary and scholarly usage includes the sense of someone speaking ‘in propria persona’, as opposed (for example) to ‘the passive voice’. Thus, someone living ‘in propria persona’ would suggest something to the intelligentsia as [Anton Long’s] quotation would.”

The quotation, and the source, included in Anton Long’s text are:

“He wolde be in his owne persone, the example of our hole iourney.” William Bonde [lector philosophiae] – The Pylgrimage of Perfection (1526 ce), i. sig. Dvi.

 

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In The Name Of The Order Of Nine Angles

Incitement, Propaganda, And Mythos

The Order of Nine Angles (O9A/ONA) is an intellection: the particular understanding of one person, the pseudonymous Anton Long, who melded (i) inherited and learned ancient pagan, and occult, traditions – British, and Hellenic hermeticism/mysticism – with (ii) the pathei-mathos resulting from his own decades-long (1972-2011) anados (ἄνοδος) along the hermetic Seven Fold Way, and who thus produced a unique signification expressed by means of a new esoteric philosophy and by praxises that, esoterically and exoterically, presence that esoteric philosophy.

What, then, are the essence and the raison d’être of this esoteric philosophy?

1. The essence is a consciously undertaken pathei-mathos, and thus the personal learning, by individuals – with the consequent internal (‘alchemical’) change in (and evolution of) the physis (φύσις) of the individual – that can result from consciously undertaking both esoteric and practical exeatic experiences conventionally described as both ‘numinous’ and ‘sinister’. Thus, abstractions (which impute an illusive/pretentious ‘knowing’) are replaced by a direct and personal understanding sans denotatum.

2. The raison d’être is Aeonic: to, via a new logos, subvert (and eventually replace) existing causal forms (including the State) thus enabling new ways of living (and/or of a renaissance of older, more pagan and cultural, ways of living) with the consequent change (development and evolution) of the physis of human beings. A subversion and a replacement not for any altruistic or idealistic reasons, but because such subversion and replacement are a natural consequence of (inherent in the physis of) that logos, manifest as the logos is in the O9A code of kindred-honour.

Thus – given this essence and raison d’être, and given that the esoteric philosophy is manifest in the corpus of Anton Long’s writings from the 1970s to 2011 and not in any one or two, specific, works – it is hardly surprising that the O9A has been misunderstood and misrepresented (i) by the latter-day satanist {1} crowd, (ii) by the illiterati and the pseudo-intellectuals who infest modern occultism and especially satanism and the Left Hand Path (LHP), and (iii) by others who have only made a perfunctory study of the O9A corpus.

Aeonic, Esoteric, And Egocentric Apprehensions

The essence and raison d’être of the O9A make it quite distinct from all other manifestations of modern satanism and the LHP. For instead of their egocentrism (and the consequent egocentric predicament, and egoism), the O9A apprehension is fundamentally aeonic and esoteric: of (i) the individual in relation to an esoteric anados, with the consequent change – via a conscious pathei-mathos – in their physis, and (ii) of that anados and that individual change (the individual discovery of lapis philosophicus) in the context of the accumulated esoteric (‘initiated’, aeonic) understanding of millennia. For one important part of that understanding, that wisdom, is of ourselves as a nexion, as an esoteric symbiosis of past-present-future, and thus:

“that what, for human beings, is esoteric, evolutionary – that which presences acausal energy and thus Life – is inner not outer change. That is, that no causal form, no non-Occult praxis, produces or can produce Aeonic change, although such forms, such praxis, may occasionally result in some, a few, individuals each century, via pathei-mathos, achieving a certain insight and understanding and thence becoming changed, more evolved, human beings.Or, expressed differently, the changes wrought by causal forms – by wars, revolutions, empires, nations, and through means such as politics or social reform, or by governments – are transient, and do not, over centuries, affect human beings en masse. For humans remain and have remained basically the same; rather primitive beings, dependant on and in thrall to abstractions, to their emotions, to archetypal forces, and never developing their latent faculties, never fulfilling their Cosmic potential, with only a rare few human beings achieving wisdom.

This is why initiatory Occult groups and orders of our kind exist – to manifest and maintain such understanding over centuries; to produce and encourage, over centuries, Aeonic changes, and to develop, evolve, human beings by means of Occult Arts and thus in the only effective way: from within; esoterically; by changing their character, their nature.” {2}

Hence, while other modern satanists and followers of a Left Hand Path – taking their cue from the likes of LaVey, Aquino, Crowley, et al – pontificate about carnality, and/or about ‘might is right’, and/or about ‘the deification of the individual’, and/or about how they can ‘command the powers’, and/or about how “reality is what I make it or what others have made it, or perceived it to be”, and/or about ‘enlightened individualism’, and/or about ‘do what thou wilt’, and about other such egoical things – the O9A promote praxises that enable any individual to change their own physis, discover wisdom, and reveal for themselves the pretensions of a presumed objectivity and the limits of individual will, with such an individual enabling – by the practical nature of some of the occult techniques involved and the nature of the O9A logos – a subversion of existing causal forms and that necessary gradual ‘bringing into being’ of new ways of living and/or of a renaissance of older, more pagan and cultural, ways of living.

Which is why the O9A has, over decades, propagated certain things and incited individuals to undertake certain things. And why, of course, many latter-day satanists – and others – have mistaken such tactical incitement and such tactical propaganda for the essence and raison d’être of the O9A; for they have (mis)interpreted the O9A, and those involved with or associated with it, in accordance with their egocentric weltanschauung. Hence their tendency to reduce most things to either (i) the level of their mundane (mis)understanding of matters O9A based on an egoistic pretension to knowledge (with the consequent presumption of ‘the other’ having some ideated ‘personality’ flaw or being representative of some ideated ‘personality type’), or/and (ii) being some presumed ‘clash of egos’.

Hence, also, why some have misunderstood, both exoterically and esoterically, the mythos of the O9A.

Mythos

A mythos – μῦθος, mythicos, “a body of interconnected myths or (aural) stories or traditions, such as those belonging to a particular cultural tradition” – once presenced can develop an archetypal life of its own, after a certain point, especially if it has an ‘us’ and ‘them’ built into it and also resonates (to some, the intended audience) on a primal level. Hence why the O9A mythos includes such things as (i) aural stories relating to past performances of human sacrifice (for example, Hangster’s Gate, and The Giving), and an aural tradition regarding The Ceremony of Recalling and ‘a dark goddess’ to whom sacrifices were made; (ii) a pantheon of unique ‘dark gods’; (iii) the requirement for all initiates beyond a certain point to undertake a cull according to the particular guidelines of O9A culture and which guidelines {3} give the potential opfer ‘a sporting chance’; (iii) a particular, unique, adversarial, interpretation of satanism and Baphomet; and (iv) the division (via a logos) into ‘us’ and ‘mundanes’, with such a division aided by having a real life example in Anton Long who unambiguously outlined his sinister intent: “In my own life, I have tried to create some things which can disrupt our societies and which can lead to the creation of strong, really dangerous, ruthless individuals – some things which are so subversive that no laws could ever outlaw them, and that attempts to restrain them, to outlaw them, would only make them more attractive to some individuals.”

Thus, in respect of mythos, what matters is that a mythos links to a place and to a past, to ancestral traditions, legends, and stories; has a grounding in the present, having (in the matter of the O9A mythos) someone with a documented, and strange and ‘sinister’, life which perplexes many; and that – because of its mythic, occult, supernatural, and ‘sinister’, elements – it inspires, enthuses, captivates, entices, over decades and beyond. That is, in exoteric terms it resonates – captures the imagination – of a certain type of person. For a mythos presences an ‘esoteric truth’ (not a literal truth) and – in the case of the O9A – also presences a logos; which is why it is or can be aeonic sorcery and why it can continue to presence what it does through resonating with a particular type of person over a long period of time and which persons, of themselves and in a natural way, not only transmit it but add to and evolve it. For it becomes a type of being living in the psyche of certain individuals, and a psychic entity (or ‘demon’) which those individuals – by their lives or through their deeds or by means of their creations, artistic, literary, or musical – can pass on, knowingly or unknowingly, to others.

To understand a mythos is to understand the importance of imagination and inspiration, and what can result (or be presenced, manifest, created, and transmitted to others) therefrom. But the latter-day satanists, and their ilk, cannot so understand, for they – with their materialism and egocentric apprehension and pontifications about reason – eschew the supernatural, laugh at mysticism, and lack the imagination, the physis, and the insight of the aeonic perspective, to embark on a life-long occult quest.

For, in respect of the O9A, what matters is not the sheer number of those incited or enticed or assimilated or who endure to the very end and thus reach the goal of such a life-long quest, but rather (i) that a few – a creative, a small minority, over decades and longer – do so endure, and (ii) that many more are changed or inspired or affected in some way (however small) by that creative minority and by the mythos for however short or long a time. For it is such small changes and such inspiration and such affects (such mutations of individual character – of physis – and of psyche) that are, aeonically, cumulative, and thus which over centuries presence – and bring into being – the logos and thus new ways of O9A inspired living, and/or a renaissance of older, more pagan and cultural, ways of life.

Kerri Scott
2014

Notes

{1} The term ‘latter-day satanists’ is O9A-speak and refers to those who derive their understanding of satanism mostly from the Church of Satan (CoS) and/or from the Temple of Set (ToS) – and/or from some new fangled interpretation of one or both of those – and who, while pontificating about satanists being adversarial and antinomian, are – in contrast to the amoral O9A – law-abiding and thus hypocritical. As noted in the 2014 O9A text entitled What Makes The Order Of Nine Angles Unique,

“The O9A incite and legitimize what those other contemporary occultists and/or self-professed satanists do not, such as human culling, terrorism, involvement with political/religious extremism, criminality, practical physical challenges, and ordeals both esoteric and exoteric.”

Furthermore, ‘latter-day satanists’ believe in and propagate a certain ‘gospel’ about the O9A. This gospel, in respect of the O9A, is pejorative and means they often get upset – or become intolerant – whenever the O9A is mentioned or discussed in a rational, positive, way because they sincerely believe that they, with their egoistic pretensions to knowledge, know everything there is to know about the O9A.

{2} Anton Long: The Aeonic Perspective of the Order of Nine Angles. e-text, 2011.

{3} qv. the O9A compilation The Culling Texts: The Theory And Practice of Sacrificial Human Culling.

°°°°°

Editorial Note, by RS

Regarding the author’s phrase The Order of Nine Angles (O9A/ONA) is an intellection.  The definitive definition of the word intellection, as given in the Complete Oxford English Dictionary (20 volumes, second edition, 1989) is an follows: ” Etymon classical Latin intellectiōn-, intellectiō (in rhetoric) synecdoche, in post-classical Latin also signification (late 2nd cent. in Tertullian). (a) The faculty of understanding. (b) The action or process of understanding; the activity or exercise of the intellect; specifically, apprehension, as distinct from imagination. (c) Meaning, intention, purpose.”

 

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We, The Difficult ONA

 

The main difficulty with the Order of Nine Angles, why the ONA is difficult, is that it is practical – that it requires those who desire to be part of it or who desire to apply its methods to themselves, to do real sinister sorcery and real sinister deeds.

Real sinister deeds means, for instance, that you: (1) are Drecc – that you live a practical sinister life, in the world of mundanes; that you engage with mundanes (if only to use them and their property as a resource) and that you have or you develope real sinister comrades, real-life sinister brothers and sisters who are part of your own tribe or part of the sinister tribe you belong to; or (2) that you a lone-sinister activist/sorcerer/sorceress or a Balobian doing practical sinister deeds against the Magian System or (if Balobian) using some art-form in order to effectively and affectively spread our Darkness and manipulate mundanes; or (3) you are part of a Traditional Nexion who undertakes – or who manipulates some mundanes or mundanes to undertake – culling or practical deeds that Presence The Dark in a manner which reminds mundanes of our Darkness and our terrifying sinister nature.

Real sinister sorcery means, for instance, doing sorcery – becoming proficient in our Dark Arts, by gaining skill, experience, in both hermetic and ceremonial rituals, and by undertaking Grade Rituals, especially that of Internal Adept. For the Grade Ritual of Internal Adept (in either its simple or its advanced form) is the only practical way to develope certain, specific, esoteric skills, gain real and deep self-knowledge, and to gain genuine esoteric insight into those matrix of energies which underlie and are beyond the causal realm, and which skills and which insight, which self-knowing, are the marks of the true Adept.

What is common to all of us are three important and necessary things. (1) That we possess or we develope – from accepting and overcoming practical physical, mental and Occult, challenges – a self-honesty, a self-awareness: that we really do know ourselves, and are honest about our own level of learning and our skills, esoteric and otherwise. (2) That we possess the ability, deriving from this self-honesty, to control ourselves and our emotions, desires, and thus have that mastery of ourselves (and that self-awareness) which mundanes in general and Homo Hubris in particular lack. (3) That we possess an Aeonic perspective – that is, that we know, or we sense, we intuit, the difference between Destiny and Wyrd; between our own personal Destiny – which we can aspire to and change or bring-into-being during our causal life (and especially by means of our Sinister Way) – and between Cosmic Wyrd, which we cannot (until we egress, in Occult terms, Beyond The Abyss) fully synchronize with and certainly cannot control in any significant manner.

There are no excuses. For our sinister Way – The Sinister Way of the Order of Nine Angles – insists upon these things: (1) That you undertake such physical challenges as outlined, for instance, in the Complete Guide to the Seven-Fold Way [1]. (2) That you are Drecc, or part of a Traditional Nexion, or a lone-sinister activist/sorcerer/sorceress or a Balobian – doing practical sinister deeds (in the real world of the mundanes) for both yourself and to aid or to implement our Aeonic sinister strategy. (3) That if you are not Drecc – if, that is, you are not part of one of our sinister tribes – then you, after some years of sinister experience, must undertake the Grade Ritual of Internal Adept (in either its simple or its advanced form) if you desire to advance further along our Sinister Way, if you desire to fulfil your sinister potential and so achieve your unique Destiny.

If you do not want to, or cannot, do these things, then you are not and never will be, of us; not part of our Sinister Kollective.

That is why we are difficult; that is why we are Sinister; that is why the Order of Nine Angles is selective and not suited to everyone, and why it is not intended to appeal to everyone, especially not to mundanes. For you have to already possess or be able to alchemically create the sinister-changeling within you; you have to do stuff – practical often dangerous things; you have to challenge and change yourself over a period of many years. For you are presented with challenges, with tests – which you either overcome and pass, or which you fail. If you fail – you can either try again, until success (and the necessary degree of self-insight) is attained, or you can slink back to the world of the mundanes, and just become another part of The System, probably priding yourself on, and finding some comfort in, your “time of rebellion” with the ONA.

Naturally, many of those who, liking our sinister glamour, egress around us – who associate with us for a period of causal Time – find excuses for not being sinister, for not doing the required practical things; excuses which, of course, they in their self-delusion and mundaneness, personally find convincing. Thus will they go off elsewhere, to some other, less harsh, easy group or way; thus will some of them found their own group or way as some extension of their own Occult fantasies, most probably awarding themselves some Occult title or other; and thus will some of them be critical of us since such criticism enables them to continue in their self-deluded weakness. We do not care. We have never cared, and will never care, about such failures. Just as we do not care about popularity. We are as we are – balewa, Satanic, and bane of both Magians and mundanes.

Binan Ath Ga Wath Am

Anton Long
Order of Nine Angles
121 Year of Fayen

[1] The basic physical challenges include – for men – (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. [Those who have already achieved such goals in such activities should set themselves more demanding goals. 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.

 

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The Code Of Kindred Honour
Logos of The Order of Nine Angles

Introduction

The Code sets certain standards for our own personal behaviour and how we relate to our own kind and to others. Our Code, being based on honour, thus concerns personal knowing, and therefore demands that we judge others solely on the basis of a personal knowing of them – on their deeds, on their behaviour toward us and toward those to whom we have given a personal pledge of loyalty.

We know our own kind by their deeds and their way of life; that is through a personal knowing.

The O9A Code

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

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

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

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

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

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

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

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

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

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

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

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

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

 

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A Reminder

 

1. The Order of Nine Angles, esoterically understood, is “our sinister ethos, our theory and praxis, our esoteric philosophy, manifest – presenced, made real in the causal – by those who follow/practice it, those who are influenced by it, those who are inspired by it, and those who use it as a basis for their own system or way or praxis.” The Mischievous, Sly, Misleading, O9A.

2. “The emphasis of [the Order of Nine Angles] 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.” Mythos, Meaning, Acausality, Satan, and Dark Gods.

3. Everything ONA “can and should be surpassed, refined, changed, when others discover, experience, and attain knowledge and experience for themselves.” Satanic Letters of Stephen Brown, Letter to Miss Stockton, dated 19th June, 1991 ev

4. “The O9A way, as it now exists, is not sacrosanct or dogmatic and (a) should be added to, evolved, and refined, as a result of the esoteric pathei-mathos of those who have lived it, and (b) can and should be adapted and developed and changed, in whole or in part, by others who are or who have been inspired by or influenced by it.” Roots and Organization of the Order of Nine Angles. 2013

5. “The esoteric philosophy of Anton Long is one founded on the axiom that most individuals have the potential to evolve, to cease to be mundane, and (a) that one means to realize this potential is the occult one of inner transformation codified, for example, in the Seven Fold Way and (b) that another means is the practical one of ordeals, physical challenges, exeatic living, and a personal learning from experience, which the ONA has always championed.” The Mischievous, Sly, Misleading, O9A.

6. “The essence of the Order of Nine Angles (ONA, O9A) is the internal (the ‘alchemical’) change of the individual, on an individual basis, followed by the development of their personal character, self-understanding, and the acquisition of particular esoteric, and exoteric, skills and abilities. The basis of this change, development, acquisition, and self-understanding, is practical exeatic experience – that is, exeatic living, and of necessity both exoteric and esoteric – and the always individual learning and knowledge (the pathei-mathos) that results from such exeatic living […] It is for each individual to decide for themselves the way and the means of practical exeatic experience.” Proem O9A

7. Our Labyrinthos Mythologicus was designed to not only test/confuse/select/annoy/jape/intrigue but also to propagate/maintain ‘the O9A mythos’. O9A Basics.

 

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Mysticism In The 21st Century – The Order of Nine Angles

 

Due to the generosity of the author, the following is a pre-publication draft copy of chapter three (The Order of Nine Angles) of the second edition of the university textbook by Professor Connell Monette, of Al Akhawayn University, entitled Mysticism In The 21st Century. The first edition of the book is currently being used as a set text in a graduate class at Al Akhawayn University. The second revised edition is due for publication in early 2015. 

On inspection, the Order of Nine Angles is a fascinating blend of both Hermeticism and antinomian spirituality, with pagan elements.1 With its roots in several British covens which have since vanished, the ONA has grown in size such that its member cells can now be found on all continents, and boasts a sizeable presence in occult cyberspace. Though its tenets and practices are reminiscent of dark tales of medieval or even pre-Roman cults, the ONA today embraces contemporary technology in sharing its philosophy, and its texts are available on a multitude of websites and through such online media as video and music. With the watchwords pathei-mathos (‘learning through adversity’), the ONA is unique in that it offers an aggressive and elitist spirituality, which pushes its members to find and overcome their mental, physical, and psychic limits in the quest for spiritual ascension. In parallel with grueling athletic and mental challenges, the ONA acknowledges a pantheon of ‘dark gods’, along with an occult system designed to introduce the initiate to the acausal or supernatural world of the mystic. Indeed, if the mysticism of the ONA is transgressive, its politics are equally so, as the Order challenges its members to overcome not only personal, but social and ethical limitations. In some texts, in fact, the ONA defines itself as a way of ‘hardcore’ social, criminal, and supernatural conditioning which is necessary to shock its members loose from the chains of cultural and political conditioning.2 Yet while it suggests rebellion against authority, the ONA likewise demands a sense of honor and solidarity for those mystics who travel this dark road together.

BACKGROUND OF THE ONA

 

The founder of the group, Anton Long, has remained a mystery to members of the movement, as well as to academics.3 While several individuals have been at times identified as possible candidates, the true identity of the figure remains a mystery. Long states in his own biographical notes that he was born a British citizen, who in his youth travelled extensively to such destinations as Africa, Asia, and the Middle East.4 It is likely, given his later writings, that he was exposed to a considerable range of folkloric and mystic traditions of those regions which he visited. On his return to England, the young man busied himself in academic pursuits, and appears to have reached fluency in the classical languages (Greek and Latin), as well as Arabic and possibly Persian. Yet as a student, Long appears to have been drawn to the shadier elements of society, and by his own admission was involved in criminal activities. At the same time, and perhaps due to his experiences overseas, Long also began studies into the occult and paranormal. After investigating several English occult societies and finding them either to be pretentious or lackluster, he began to search for groups that were more suited to his particular understanding of what an actual occult society should resemble, notable among them the Manchester based satanic group known as the ‘Orthodox Temple of the Prince’ as well as the ‘Temple of the Sun’, with which he was more involved in a leadership role. Sometime later, his efforts brought him into contact an underground pagan tradition, both matriarchal and sinister in character, referred to by him as the ‘Camlad’ tradition.5 Long was initiated into the Camlad tradition, and eventually became its head. Under his leadership, sometime in the early 1970s the Camlad coven merged with two other similar societies (the Noctulians and his own Temple of the Sun), and reformed as the Order of Nine Angles (ONA). While little is known about the three separate groups that became the Order, it is understood that they shared a synthesis of several elements: hermetic, pagan, and satanic, and the Order clearly made use of all three elements in its early texts, in order to appeal to a broad range of potential members.6 However a critical examination of the ONA’s key texts suggests that the earlier satanic overtones were cosmetic, and that its core mythos and cosmology are genuinely hermetic, with pagan and antinomian influences.7 During the 1970s through the 1990s, the Order experienced rapid growth, mainly through promotion in print media related to mysticism and the occult. Over this time, Long developed and refined the core tents of the Order of Nine Angles, along with its mythos, structure, strategic aims, and particular modes of expression.
While the ONA by definition has no actual “leader”, Anton Long has continued as the driving force behind the ONA, and the principal author of most of the Order’s texts. Possessed of a gifted intellect and apparently a polymath, his works include not only the public mystical teachings of the Order, but also several thousand pages of text on ethics, honor, and several novellas of ‘sinister’ fiction.8 While Long writes primarily in English, it is clear that he draws inspiration from not only British but also international sources; not infrequently, his texts include passages of Classical Greek, as well as Sanskrit and Arabic spiritual terms. Despite his driving role in the Order over the last three decades, in March 2012 Anton Long announced his retirement from public life, saying that the ONA is well positioned to move into the 21st century with new hands at the wheel.9 However, recent updates to official ONA websites suggest that Long remains active, albeit in a more behind-the-scenes manner than in previous years.10
 

STRUCTURE AND DEMOGRAPHICS 

While the origins of the Order of Nine Angles are rooted predominantly in British paganism, it has since spread to become a global entity, with ‘nexions’ (cells) or associated groups in America, Australia, Brazil, Egypt, Germany, Italy, Ireland, Portugal, Poland, Russia, Serbia, Spain, and South Africa.11 The majority of the traditional nexions are located in the British Isles, Ireland, and Germany, and the original cell, known as ‘Nexion Zero’, has long been located in Shropshire, England. The very nature of the ONA makes data gathering difficult, as the movement is secretive by definition.

Further, the ONA has carefully avoided a central administration with hard data on its membership, preferring to operate as a network or ‘kollective’ (sic) of nexions instead. Likewise, the ONA does not require its members to pay dues or register themselves either locally or centrally. There is no ‘membership’ charter, no admission requirements – it is not a structured lodge or temple, but rather a movement, a subculture or perhaps metaculture that its adherents choose to embody or identify with. Yet conversely, neither is the ONA entirely anonymous, as it boasts a powerful online presence in the virtual world. A simple Google search, for example, shows how far beyond rural England the ONA has evolved, from a small group of covert hermetics and pagans to a global community.
Further, the Order itself provides multiple examples of what ‘members’ of the ONA could be. In early 2012, Anton Long stated that ‘there are (a) people associated with traditional nexions (who follow the initiatory Seven Fold Way); (b) Niners; (c) Balobians (often musicians and artists; (d) members of gang/tribes inspired by our ethos [-] such as a biker gang in Florida, and a Hispanic group in New York; (e) Empaths who follow the Rounwytha tradition and who work and live reclusively or are part of small (often Sapphic) groups; (f) people associated with ONA inspired Occult groups.’12 By Seven Fold Way, Long refers to the sinister hermetic tradition of the original ONA; by Niner, he refers to a more modern type of folk-based or gang-based culture who support the ONA by practical (sometimes criminal) rather than esoteric means; by Balobians, the ONA refers to artists and musicians who contribute to the movement through the fine arts; by Rounwytha is implied a rare group of gifted individualsvsimilar to folk-mystics or psychics. The final category (ONA inspired groups) is likewise a difficult one to approach, as the specific esoteric vocabulary of the Order has indeed been appropriated by several groups which may or may not directly acknowledge their connection to the ONA, though their texts demonstrate clear influences – thevmost prominent example being the US-based ‘Tempel ov Blood’. Given the very broad range of possibilities, the Order does not use the term ‘member’, but prefers instead to use ‘associate’, as it represents better the affiliation that an individual, nexion, or group may share with the Order proper.13
Given the complexities, then, of determining who is a ‘member’ of the Order, as of 2013 it is likely that the global total is over two thousand associates of the Order, allowing for the broadest possible definition of who ‘belongs’ to the ONA. In terms of active nexion members, the Order’s leadership reports that at present approximately three hundred members have identified themselves to the primary nexions.14 Further, the Order’s websites and leadership report that the gender balance is roughly even split, though this varies by region. In the UK, for example, the traditional nexions are said to have continued the matriarchal leadership and gender bias, with some of the original 1970’s nexions being reportedly entirely female.15
These examples are not meant to be necessarily understood as exemplary, but rather as the Order’s semi-official stance on demographics and gender. This global figure would also include numbers from movements or organizations that are affiliated with (or inspired by) the ONA, such as the aforementioned Tempel ov Blood, which is further discussed below.

THE TEMPEL OV BLOOD

 

While officially a separate organization, the Tempel acknowledges its ties to the Order, and credits the ONA for much of its terminology and mythos. Certainly, the Tempel ov Blood enjoys the greatest notoriety of any organization or nexion affiliated with the Order of Nine Angles. Openly antinomian, the Tempel presents itself in its texts as a hybrid between a traditional Satanic coven and a (religious) militant order.16 The Tempel is based in the United States and makes no overt claims to having an international presence – yet a critical survey of online sources indicates that some of its texts have been translated into Portuguese (indicating either a following in South America and/or Europe), and that the authors of several of its texts are based internationally.17 While it has produced a number of sought-after texts through Ixaxaar and other publishing houses, most

 

 

Mystic Practices With Crystal Spheres

 

recently Liber 333 in 2013, the Tempel maintains a relatively low profile. Its semi-official website and official Tumblr site (‘Nightmover’) identify the Tempel’s purpose as: ‘a Nexion to the Dark Gods as well as a guidance and filtration system for aspiring Noctulians.’18 For those seeking a harsh alchemical change into the Transcendental Predator based on a synthesis of Sinister Hebdomantry and Vampirism…[to] create a New Being capable of bringing about the “Day of Wrath” spoken of in the Diabolus Chant.’19 The Tempel’s writings clearly indicate a literal belief in the Dark Gods and Vindex mythos (discussed below), and a strict adherence to the Seven Fold Way. Further, the Tempel distinguishes itself from the ONA with its unique vampire current (as hinted in its name), and promotes the evolution of its members into a new predatory species referred to as ‘Noctulians’. According to Tempel leadership,‘[Tempel ov Blood] has traditionally had a strong focus on harsh ordeals and enacting acts of infiltration, psychological operations, etc.’20 Clearly, where many mainstream nexions do much of their work in text and virtual space, the Tempel shuns these media of communication, and focuses rather on taking physical, tangible action.

LEADERSHIP: A HISTORIC OVERVIEW

 

From its inception, the ONA has rejected the idea of any central church, lodge, or temple which has authority over the rest of the membership. This is likely (in part) a survival mechanism, as there is no central authority figure with whom the movement lives or dies. Thus while Anton Long is credited with the inception of the Order, it is widely understood that Long himself is a persona of the unknown founder. Further, it is equally possible that ‘Anton Long’ has served as a mask for several individuals in the last decade, and thus may continue to appear in future to offer guidance to the Order as needed. Thus Long serves to validate currents and ideas within the ONA, offering guidance and suggestions to the collective, but never orders or dictates. The diffused nature of the ONA also makes a take-over impossible, as there is no central seat or office for an individual to covet or seize. Thus a coup or schism (such as that suffered in other occult societies) is theoretically impossible, since at most a single person may lead a nexion, and never the entire Order. Historically there existed a position within the Order known as the Outer Representative, who serves as a both the official spokesperson for the ONA, and also as the de-facto voice of the Old Guard within the Order itself. Over the last 30 years, a number of figures have held this office. Most memorable is Christos Beest, the pen name of British artist and composer Richard Moult, who served as Outer Representative during the 1990’s. ONA leadership asserts a new figure became the ONA’s outer representative in 1996, under the pen name ‘Vilnius Thornian’, though he later relinquished the role in 2002.21 In 2011 the role was briefly claimed by an associate who shortly afterwards renounced the position and disavowed any prior connection to the Order.22
Yet while there is no central authority within the ONA, that is not to say that there is no leadership or structure. The founding members of the Order, known commonly as the ‘Old Guard’ or ‘Inner ONA’, have served as a sort of inner council since the inception of the ONA. Directly or indirectly, the Old Guard has guided and shaped many of the younger nexions, and their word carries considerable weight. Many younger associates of the Order work to make contact with the Old Guard – a difficult feat, as they maintain considerable secrecy – in hopes of tutoring or gaining access to the original oral tradition of the ONA.23 While the actual identities of the Old Guard have been kept secret, they have been known through such pen-names as Christos Beest, Sinister Moon, DarkLogos, and PointyHat.24 In day to day terms, the Old Guard has worked together with Anton Long to decide what aspects of the pagan tradition to transmit to the younger generations of the Order, and those decisions are best seen through the lens of the many ONA documents released to the public. However, at the end of 2011, the Old Guard stated that they would be withdrawing from the public sphere, similar to Long’s withdrawal several months afterwards. Whether their withdrawal is permanent, or whether they will maintain in contact with the primary nexions remains to be seen. Clearly, given the importance of personal guidance and oral tradition to the Inner ONA, it is likely that such instruction will continue within the traditional nexions, but at the time and place of their own choosing.

BELIEFS & PRACTICES OF THE ONA

 

The Order of Nine Angles has five core principles, which are:25

 

1. The Way of Practical Deeds. This refers to the conviction that the ONA is a collective of action, not merely reflection. Initiates are expected to live an ‘exeatic’ life, meaning a life that defies social conventions (and indeed laws). A initiate of the ONA may, for example, decide to become (e.g.) a vigilante, soldier, or criminal in their quest to understand life through action.

 

2. The Way of Culling. The most controversial of the ONA’s principles, this tenet has two sides. One the one hand, it refers to the ONA’s conviction that some human ‘scum’ have no place in society, and that they deserve to be removed. Thus a member of the ONA may decide to join a police force to obtain combat training, and then use their position of authority to kill criminals, rather than arrest them. On the other hand, this tenet also refers to blood sacrifice to the dark gods, in a manner similar to that described in pre-Christian Europe among the Celts and Germanic tribes, or among some rare Shaivite sects in classical India, or as the early modern Thuggee society.26

 

3. The Way of Kindred Honour. This principle emphasizes the need for solidarity and mutual trust, honor, and respect between the various nexions and members of the ONA. The Order sees its members as an extended family, and in the rare cases of dispute, has very clear guidelines as to how those disputes are allowed to be conducted. In simple language, the ONA protects its own.

 

4. The Way of Defiance of and Practical Opposition to Magian Abstractions. This principle refers to the ONA’s opposition to what it perceives as illegitimate Magian (western Judaeo-Christian) control of global culture and economics. The Order insists that its members fight against forces like globalism and rampant capitalism, in an effort to return to an earlier, less exploitative form of society.

5. The Way of the Rounwytha Tradition. The ONA teaches that the Magian culture has greatly reduced the role of women in society and spirituality. Thus it encourages the return to the Rounwytha tradition, which is the mystic, empathic, folk tradition that embraces and reveres the divine feminine archetype. The Rounwytha tradition encourages the development of strong female leaders, as well as challenging the patriarchal norms that are often indicative of esoteric or religio-political groups. The term itself is almost certainly derived from Old English rūnwita, meaning ‘one who understands’ or perhaps ‘one who knows secrets’.27

THE SEVEN FOLD WAY

 

The spiritual paradigm of the Order of Nine Angles is complex, being both syncretic and constantly evolving. As mentioned above, the ONA’s beginnings were from the fusion of three separate traditions (Camlad, Noctulians, Temple of the Sun), and can perhaps best be described as dark Anglo-Celtic paganism, with sinister overtones.
Yet over the last three decades, the ONA has incorporated increasing amounts of hermetic lore, alchemical texts and terminology that is clearly from medieval Indian and Islamic esoteric. While the Order is very diverse in terms of the type of practitioners it attracts, the core mystical tradition of the ONA is the Seven Fold Way, also known as the Hebdomadry.28 The Seven Fold Way is essential a hermetic system that defines itself as being deeply rooted in Western occultism, and provides a path to ascension that is exceptionally difficult in physical and psychic terms. The Seven refers to both the seven grades of the path, as well as the seven planets which are understood to have esoteric significance. The seven stages of the Way are (1) Neophyte, (2) Initiate, (3) External Adept, (4) Internal Adept, (5) Master/Mistress, (6) Grand Master/Mousa and (7) Immortal. Yet unlike other degree-based systems, the ONA does not offer initiation to its students; rather, the students must initiate themselves through personal grade rituals and challenges. For example, a person who desires to begin the Way must obtain and study the key texts, and perform a private hermetic ritual under the full moon.29 Having done this, they have obtained the first grade (Neophyte). To reach the second grade, one is required to learn the core texts and begin to master certain basic practices, as well as undertake a regimen of physical fitness. Important practices also include learning a variant of monastic chant, path-working with a special ‘sinister’ tarot that the magician must construct or commission, and developing skill at a special game known as the ‘Star Game’, which is detailed in the Order’s key texts (see image on next page.30 Grades rituals (meaning the rituals of passage) for the fourth stage (Internal Adept) involve living in complete isolation for at least one season, as well as being able to cycle, run, and hike considerable distances.31 Each grade thereafter requires increasingly difficult challenges, culminating in the 5th grade (Master) with the mystic having to undertake physical challenges comparable to a triathlon, as well as having developed/learned several esoteric skills along the way.

INSIGHT ROLES

 

One of the most challenging aspects of the Seven Fold Way is the insistence on learning through adversity, known in Greek as pathei-mathos. In broad terms, once an initiate of the Seven Fold Way reaches a certain stage in their spiritual journey (External Adept), they are obliged to undertake a role not unlike a professional internship, where for a period of several months the initiate must practice a new way of life. Interestingly, the ONA’s suggested Insight Roles during the 1980s and early 1990s were largely criminal or military. For example, the essay ‘Insight Roles: A Guide’ from 1989 on the subject reads that an initiate should:

 

2) Become a professional burglar, targeting only victims who have revealed themselves to be suitable (e.g. by testing them – qv. the Order MSS dealing with victims etc.). The aim is to specialize in a particular area – e.g. fine art, jewelry – and become an “expert” in that area and in the techniques needed to gain items.

3) Undertake the role of extreme political activist and so champion heretical views (by e.g. becoming involved in extreme Right-Wing activism). The aim is to express fanaticism in action and be seen by all “right-thinking people” as an extremist, and a dangerous one.

 

4) Join the Police Force (assuming you meet the requirements) and so experience life at the “sharp end” and being a servant to a higher authority.

 

Clearly, these early roles were potentially very dangerous, and likely to introduce the initiate to danger and indeed violence (either active or passively). Yet in the late 1990s and early 21st century, new insight roles introduced through ONA ms. Hostia include a period of monastic life as a Buddhist monk. This drastic shift in possible roles could be read perhaps not as a softening of the ONA’s pro-violence convictions, but rather as a step towards the internationalizing of the Order.

CAUSAL & ACAUSAL REALMS

 

The Order of Nine Angles holds that the world of normalcy which we inhabit is the causal world.32 Herein the laws of cause and effect, of time, space, and gravity all apply. The causal world is a place where the laws of physics are absolute, and where science is sufficient to explain and understand all things. Yet the ONA also posits the existence of the acausal, a term referring to the supernatural realm where the laws of physics are meaningless, and where time and space are perceived or exist in ways that most humans cannot possibly understand. The acausal plays a central role in the mystic tradition of the Order. Indeed, the very concept of the Adept is tied into one’s apprehension of the acausal, and ability to ‘presence’ it – that is to drawn on the numinous energies of that other place – and draw them into this world, in order to cause change in accordance with the sorcerer’s designs. This is effectively what constitutes magic or sorcery, according to the mystical paradigm of the ONA. According to the main texts of the Order, real sorcery is complex, and should be divided into three categories. 33 The simplest type of magic is external (or hermetic), and resembles what most people envision when they imagine magic: love spells, curses, luck spells, and spells to bring good crops and harvest. The second category of magic is internal, focusing on the transformation of the sorcerer from something human to something alien. The final category is aeonic magic, which is focused not on the sorcerer or her/his particular aims, but rather on the creating widespread (perhaps memetic) change on a social scale.34 In terms of the theory behind magic or sorcery, humans are thought to be capable of creating supernatural change in the causal world, as they are living nexions (or doorways) to the supernatural acausal realm. Yet while the acausal is understood to be a source of great power, it is not considered to be a safe or friendly realm, any more than the ocean itself – and like the ocean, it is believed to be inhabited by beings that are both ancient and powerful.

Yet equally important is the ONA’s suggestion of an afterlife in the acausal, for those who can attain it. Anton Long writes, in the manuscript ‘Sinister Abyssal Nexion’ for example, that ‘the individual can, if prepared, enter the realm of acausality and become familiar – sans a self – with acausal entities. Thus, The Abyss is a nexion to the acausal; a nexus of temporal, a-temporal, and spatial and a-spatial, dimensions.’ Thus an important part of the advanced work of the Seven Fold Way is the coming-to-know the acausal realm, in preparation for one’s potential existence there beyond physical death – and thus likely the naming of the final stage of the Seven Fold Way:

 

“Banais” From The Sinister Tarot
Tree of Wyrd

 

THE TREE OF WYRD

 

The ONA promotes a model of the Cosmos that is based on a model which incorporates the seven planets into a structure known as the Tree of Wyrd. Wyrd, in this particular case, is an Anglo-Saxon word which can be translated as ‘fate’ or ‘destiny’. These planets are the Moon, Venus, Mercury, the Sun, Mars, Jupiter, and Saturn. The ONA text Naos includes an image of the Tree, showing not only the seven spheres (themselves nexions), but also the pathways between them, which are used in the hermetic ‘path-working’ rites of those who pursue esoteric initiation via the Seven Fold Way. This implies that the sorcerer-initiate of the Seven Fold Way would undertake hermetic rituals that involve the sorcerer attempting to draw on the energies of one or more of the planets, in a particular sequence suggested by the Tree of Wyrd (see illustration below). Thus the magic of the Order and its mystic cosmology in some ways mirrors that of the medieval astrological texts of European and North Africa. The ONA’s ‘Glossary of Terms’ (2011) describes the Tree of Wyrd as follows:

 

‘The Tree of Wyrd, as conventionally described (“drawn”) and with its correspondences and associations and symbols [-] represents certain acausal energies, and the individual who becomes familiar with such correspondences and associations and symbols can access [-] the energies associated with the Tree of Wyrd. The Tree of Wyrd itself is one symbol, one representation, of that meeting (or “intersection”) of the causal and acausal which is a human being, and can be used to represent the journey, the quest, of the individual toward the acausal…’

DARK GODS

 

One of the defining features of the Order of Nine Angles is its unique pantheon of sinister entities with which the mystic is expected to work. The Dark Gods are unique to the ONA, in that their names and sigils are not found in other contemporary or historical systems of hermetic or pagan tradition. Yet the Order is not dogmatic about their existence – in fact, it is expected that the mystic may decide to perceive such entities as part of the subconscious. The texts of the ONA provide names and sigils of some of the dark gods, along with instructions for how to contact them, with the caveat that such an undertaking may cause insanity or even death if poorly done. In the essay ‘The Dark Gods: A Basic Introduction for non-Adepts’, the ONA states that:

 

‘According to sinister tradition, the Dark Gods are actual entities which exist in the acausal universe. According to our spatial, causal, perception, these beings may be regarded as “timeless” and “chaotic” (and also terrifying not mention “immoral”). Since our consciousness is by its nature partly acausal, these entities may become manifest for us – or rather may be partly perceived by us … The ordeal of the Abyss involves confronting these entities, and accepting them for what they are: that is, unbound by our illusion of opposites and the alleged conflict between “good and evil”.’
Some of the dark gods in Naos include primitive archetypes with familiar names such as ‘Baphomet’, albeit recast in a different role than that of medieval imagining. For example:

 

Baphomet: the archetypal dark goddess, described as a mature woman bearing a severed head, and covered in gore. This figure has strong parallels to the (Irish) Morrígan and (Indian) Kali. The severed head is also a parallel to medieval depictions of the Algol constellation, with reversal of gender roles.

 

However other of the dark gods’ names are clearly drawn from classical sources and astronomy, as for example:

 

The sigil for this dark god is clearly astrological, resembling the Ursae (dipper) constellations. Kthunae is likely from χθυνα (underworldly) in Greek.

 

A complex figure, not a deity but rather a sort of dark messiah (or perhaps antichrist) who is expected to fully embody the virtues of the Order and usher in a new age.35 Vindex will be a human mystic who presences the Acausal energies in a way yet unseen or unheard of, except in myth.36

Still other of the dark gods appear to be of Middle Eastern origin, in keeping with the Hermetic origins of the ONA. Take, for example:

Interpreted to mean ‘an increasing of azoth’, and yet is called ‘the most powerful of the dark gods’. This dark god is figures in one of the ONA’s fictional texts by the same name. The term may in fact derive from توغΎط لا   ‘Attaghot’ in Arabic, a Quranic term for the Devil (or other pre-Islamic divinity), which in turn may have inspired the ‘Azathoth’ entity in the sinister fiction of New England author HP Lovecraft.37

Said to be a ‘bringer of wisdom’; its sigil appears to be Semitic or Proto-Arabian in origin, especially given moon and star symbol. The body of the sigil appears to be adapted from the Carthaginian ‘Tanit’ glyph.38


THE MEANING OF THE NINE ANGLES

 

One of the mysteries of the Order has been its very name. Frequently aspiring associates ask: to what does the ‘Nine Angles’ refer? The ONA offers several answers to this question through various texts and essays.39 On the one hand, the Nine Angles are said to refer to the seven planets individually (as seven angles), in addition to the entire system as a whole (as the eight angle), and with the mystic as the ninth angle. Clearly, the term ‘angle’ can be understood figuratively. Another possibility is that the term refers to seven ‘normal’ alchemical stages, plus two additional processes that involve esoteric time. 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 supernatural or heroic characteristics.40

ESOTERIC TEXTS OF THE ONA

 

The Order of Nine Angles has produced literally thousands of pages of fiction, theory, and practical guides for its initiates – and surprisingly, has made the great majority of its texts available for free to the public via web distribution. In terms of fiction, the ONA boasts the Deofel Quintet as its principle work: a collection of five esoteric tales numbering well over 500 pages, which deals with frightening supernatural forces and sinister societies. These tales are prefaced by an introduction which suggests various critical readings possible for the initiate to get the most understanding from the stories in the collection. There are two primary sources which merit special attention: these are Naos and Codex Saerus. Naos is the main esoteric text of the Order, which outlines the stages of the Seven Fold Way. An interesting manuscript by contemporary standards, it is freely available on the internet as a PDF document. The document itself has sections that were initially typed, with several pages that are handwritten. Naos contains three major sections: (a) an overview on the theory and practice of the Seven Fold Way; (b) an overview of sorcery (e.g. ecstatic, hermetic, empathic, planetary); (c) a collection of esoteric texts, covering such topics as mystic chant, the Star Game, alchemy, and the runes. While Naos positions itself as a complete esoteric system, it nevertheless has its own clear influences. Much of the terminology is drawn from classical Latin or Greek, while the system or paradigm of hermetic magic that draws on the seven planets is evidenced in such medieval Arabic texts as the Ghayat l-Hakim (later known as the Latin Picatrix), as well as Shams l-Maarif.41 The reliance on planetary spirits is a feature common to North African and Middle Eastern esoteric texts from the medieval period, as opposed to European magical texts, which rely on (Judaeo-Christian) liturgical goetia.42

Codex Saerus is the other principal ONA grimoire. Where Naos is very much a text for the solitary practitioner, the Codex assumes that one has founded a nexion (coven) with which to perform group ceremonies. While the majority of these have satanic themes (not unlike that of Huysman’s La Bas), a close reading suggests that the framework is genuinely more antinomian than actually ‘satanic’ in the traditional sense. Interestingly, while both texts originate from the same decade, there are few instances of contemporary nexions making use of the Codex except as a symbol or reference to archaic (even fictitious) practices, whereas Naos is still described as a tool for the modern initiate. It has been noted that the Codex is an example of a localized (British) understanding of the sinister tradition, and therefore the ONA nexions in the Americas, Africa, and Asia would develop their own ‘Codex’ which is culturally relevant to the region in which they are situated.43 One other publication which deserves mention is Fenrir, the official journal of the ONA. Traditionally, Fenrir has served as a vehicle through which Anton Long and the Old Guard have been able to share certain insights and objectives in writing. As the ONA has become increasingly present in cyberspace, consequently in recent years only a handful of issues have been printed. Yet in 2013, two issues were published within the same six months, indicating perhaps a movement away from online forums and a return to the printed word as a preferred means of textual communication.


CONTEMPORARY GOALS

 

Since its inception, the Order of Nine Angles has described its own progress as having moved through various iterations or phases. Initially in the 1970s and 1980s, the main mission of the ONA was to raise awareness of its existence within the occult community, and to increase its numbers. As a direct result, many of its core texts were produced and published during this critical period. In the 1990s and early 21st century the ONA entered the second phase of its existence, which emphasized less on recruiting and more on the refining of the Order’s teachings – this was a relatively quiet period, and many of the Order’s senior members withdraw from public scrutiny, leading many to the assume that like many other occult groups, the ONA was defunct. However in 2008, the ONA entered a new phase (recognized as ONA 3.0 in late 2011), which featured much more aggressive promotion of the Order through virtual media such as blogs, online discussion forums, Facebook and Youtube. Today the ONA can be considered one of the most prominent Left Hand Path groups by virtue of its public presence, evidenced (e.g.) by its inclusion as a signature antagonist in the Nightingale novel series by bestselling British author Stephen Leather.

Given the non-hierarchical structure of the ONA, it is difficult to directly identify the Order’s goals for the immediate or long distance future. As the Old Guard has withdrawn, Anton Long has stated that the future of the Order belongs in the hands of its younger members, so any guesses as to the direction of the future ONA must take into consideration the views of the public nexions, in addition to the stated goals of Long and the other senior members of the ONA.44 Yet there are some goals that do appear to be common to the Order in general, which are summarized below.

The New Aeon: the ONA believes that the current aeon (spiritual age) has failed, and that global culture is sickened by the weight of its own stagnation. Corporate greed, political instability, religious extremism, and environmental disruption are all symptoms of the Magian (Judaeo-Christian) political failure to lead. The Order’s solution is to usher in a new age, a sort of golden age where society returns to nobler ideals and cultural norms, and where the social structure itself is based on tribalism rather than the city-state of today. This will be accomplished through the returning of the dark gods, which may be understood in either a literal or figurative sense.

Vindex: the ONA believes that the change in the current age will be heralded by the coming of Vindex (mentioned above under ‘Dark Gods’), a heroic revolutionary who will lead the movement that restores justice. Vindex (literally ‘avenger’ in Latin) is considered to be the successful ‘presencing’ of acausal energies in the causal world, perhaps in a manner to the demigods Achilles or Arjuna. In fact, it may be best to consider Vindex a hero in the Homeric Greek sense of the word, meaning a semi-divine warrior. It is held that Vindex will lead the ONA to prominence (if not dominion) in the new aeon, with the likely support of the Order itself. The ONA states that Vindex may be male or female, and of any ethnicity. Vindex is also upheld as an archetype to which any mystic of the Seven Fold Way can aspire to embody.
 

Expand or Die: the ONA is aware that it does not exist in a vacuum, and that rival sects or traditions compete for the same group of potential initiates. The Order admits that it is one of three western esoteric groups that are openly aligned with the Left Hand Path.45 Likewise, the ONA of today is considerably more diverse than the Order in the previous century, in that its very concept of affiliation has broadened to include not only the mystics of the Seven Fold Way who are the spiritual core of the order, but also Balobian artists who use video and media to promote the ONA’s sinister spirituality, and Dreccian urban tribes who put the sinister mythos into concrete action.


THE FUTURE VISION OF THE ONA

 

Past, Present, Future: On the one hand, the ONA very much looks to the future and makes use of modern communications technologies – but simultaneously it prizes the concept of hereditary and ancient tradition transmitted on a personal basis. The ONA states: ‘ONA as a kind of ancestral pathei-mathos handed on person to person in the real world (not in cyberspace), and the individual quest for lapis philosophicus, of what is found in ‘the abyss’ after having followed what is ‘the ONA way’.46 Even as Anton Long has retired and many of the earlier ONA internet sites and blogs have been deleted, the Order has established new sites that continue to promote the authentic tradition of the Inner ONA, especially those traditions relating to the Rounwytha and ancestral tradition.47 Yet the writings of the Order in cyber-space are in some sense a fail-safe, and not a replacement for person-to-person learning, let alone direct experience.

 

Growth and Evolution: the ONA recognizes that while its past is rooted in the pagan and satanic traditions of western Europe, these were a starting point, rather than an anchor. The ONA nexions of the early 21st century may admit their spiritual heritage has very Eurocentric roots, but the overall tone of the Orders’ latest publications sound a somewhat different tone (culturally and linguistically) than those of the 1980s and 1990s. Indeed, the ONA of today appears to include spiritual vocabulary of Buddhism, Hinduism and Islam, perhaps in an effort to expand its potential market beyond the ‘regular’ dark or gothic subcultures of the Americans and Europe. Further, while the Order’s members do continue to employ the term ‘satanic’ as a self-reference, it is an image that the ONA appears to have outgrown during the early 21st century.48 A renewed focus on hermeticism and the hermetic corpus is articulated in the recent 2014 essays of the Order, and it is likely that this particular aspect of the ONA’s heritage will be the dominant feature for which it is known in the coming decade.49 Thus while the ONA is likely continue to grow and diversify, it will do so with a serious sense of its traditions rooted in blood and soil. These are interesting times for the ONA, and its senior membership acknowledges that from their unique point of view, the future of the Order looks bright indeed.

NOTES ON THE ONA

 

1 I am indebted to Anton Long, Morena Kapiris, and to other associates of the ONA, for their assistance, data, suggestions, and personal testimony in the research and production of this revised chapter. The majority of this data was obtained via interviews in 2011 and 2012, and late 2014 for final revisions and corrections. To the best of his knowledge, the author is the final academic to interview Anton Long before his retirement from public life. Most of his essays in the subsequent notes are available at the official ONA sites listed in the Online Sources section at the end of this chapter. The term ‘antinomian’ can be understood as ‘against the law’ or ‘taboo defying’, and has become a standard term in the vocabulary of counter-cultural movements in the field of religious studies.
2 See, for example, A. Long? ‘Satanism: the Epitome of Evil’ (2008); cf. A. Long, ‘Order of Nine Angles Style, O9A Chic’ (2011).
3 This is not to say that there are no hypotheses about the identity of Anton Long, but rather that the principle suspect (David Myatt) has refused to acknowledge any connection with this nom-de-guerre. It is also quite possible that the name has been used by multiple individuals over the last 30 years, and may continue to be used in a similar vein. See, for example, ONA ‘Questions for Anton Long II’ (2011), Jacob Senholt, ‘The Sinister Tradition: Political Esotericism & the convergence of Radical Islam, Satanism and National Socialism in the Order of the Nine Angles’, Norwegian University of Science and Technology, Conference: Satanism in the Modern World (November 2009): 7. Contra, see David Myatt, ‘David Myatt: ONA Grandmaster, Nazi, Satanist, Muslim, or Mystic?’ (2011).
4 Personal correspondence with Anton Long, 27 October 2011.
5 Long, October 2011.
6 ibid.
7 As evidence, Long states that the Camlad tradition was: ‘indigenous paganistic [emphasis mine] … from that area of England known as the Welsh Marches. They had certain traditions, nearly all of which were aural – traditions such as spending three or more months alone in forests or mountains in order to develop certain Occult abilities, and a rural ceremony (infrequently held) involving a human sacrifice in order to ensure good crops and healthy livestock’ (October 2011).
8 Examples of the major texts include The Deofel Quintet (1974-85), Naos (1st ed. 1979, revised ed. 1989), Codex Saerus (1st ed. 1983, revised ed. 2008).
9 Personal correspondence from Sinister Moon, 20 March 2011; cf. ONA (2012) ‘The ONA Lineage’.
10 This is evidenced by new or updated essays on such ONA sites as <lapisphilosophicus.wordpress.com> and also
<omega9alpha.wordpress.com>, in some cases in fact citing earlier drafts of this book chapter.
11 Personal correspondence with Anton Long, 27 October 2011. Long also writes (18 November 2011) that the distribution of ONA affiliates can be partially estimated as: ‘United States 34.1%, Canada 8.2%, United Kingdom 7.1%, Italy 6.5%, Egypt 5.9%’.
12 Long, October 2011.
13 See below for further discussion on the Tempel ov Blood (sic); cf. George Sieg, ‘Angular Momentum: From Traditional to Progressive Satanism in the Order of Nine Angles’, Norwegian University of Science and Technology, Conference: Satanism in the Modern World, November 2009: 6-9.
14 Personal correspondence with Anton Long, 27 October 2011.
15 ibid.
16 Tempel leadership states: ‘We would consider certain of the older texts important in particular to others as a basis for explaining the TOB to the public sphere, particularly “Discipline of the Gods” in the first book as well as certain articles such as “World Opfer – A Guide for Initiates Part 1”, “Project Monarch” and “Drill Sgt. Grey – A Disturbing Analysis” from False Prophet as well as “Azanigin Parts I-III” and “Night of Satan” in Tales of Sinister Influence’ (email communication on 14 August 2012).
17 See, for example, Czar Azg-Kala, ‘Discipline of the Gods’ in Tempel ov Blood: Discipline Of The Gods, Altars Of Hell, Apex Of Eternity (Tampere: Ixaxaar, 2004).
18 These two official site are <tempelovblood.tripod.com> and <nightmover.tumblr.com>.
19 ibid.
20 Email communication from 14 August 2012.
21 While initially ONA leadership had initially identified ‘Thornian’ as Michael Ford (perhaps given his publishing of the ‘Thornian’ Naos text), other correspondence received in summer 2012 now clouds the identity of this figure.
22 While indeed this figure was a consultant in the earlier draft of the text, in respect of their written statement insisting to be disassociated from the Order and any related studies, they have been removed from this particular iteration of the chapter.
23 Here it is worth noting that membership in the Inner ONA comes at a high price, as Long notes in MS ‘Order of Nine Angles Style, O9A Chic’ that an initiate at this stage can 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?’
24 Cf. Senholt, 7.
25 See, for example, Long ‘The Core ONA Traditions’ (2011).
26 Cf. Senholt, 5-6, Sieg, 5 & 7. It is noteworthy that while this principle has (understandably) attracted considerable attention for its overt criminality, none of the nexions interviewed admit to every having carried out this practice in ritual terms, though some evidence suggests that members of the ONA have joined police or military groups in order to gain the opportunity for legitimate (or legal) violence through combat in war. By personal communication in April 2012, a former ONA associate comments that the television series ‘Dexter’ portrays an individual who frequently performs (ritual) culling, yet through effective narrative he is able to appeal to a public audience as a type of antihero. In correspondence of 27 October 2011, Long writes: ‘Yes, some traditional nexions known to me do practice ritualized culling (some only every seventeen years or so), as some Niners and Dreccs cull in their own individual non-ritualized manner.’ He also gives the example of a fictionalized account in the short story ‘Wolves’ available at <http://www.o9a.org/wp-content/uploads/texts/living-the-dark-side.pdf.>
27 About this tradition, ONA (2012) writes: ‘Given the nature of these abilities, qualities, and skills, the overwhelming majority of individuals who follow the Way of the Rounwytha are women – who thus embody our sinister feminine archetype – although a minority are men who, following The Seven Fold Way into and beyond the Abyss, have successfully melded the sinister with the numinous and who thus embody and are that rare archetype, The Mage, with such archetypes, by the nature of such entities, being in constant fluxion. Or, expressed exoterically, being an expression of the uniqueness of such esoteric individuals. Among these [female Rounwytha] 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. Rounwytha skills and abilities were evident, for example and in varying degrees, in the Oracle at Delphi, in the Vestales of Rome; in the wise, the cunning, women of British folklore and legend; in myths about Morgan Le Fey, Mistress Mab, and μαζόνες; and in historical figures such as Cleopatra, Lucrezia Borgia, and Boudicca.’ See http://rounwytha.wordpress.com/.
28 See Naos 9-44.
29 ibid. 11-12.
30 ibid. 47-58. Examples of ‘sinister chant’ are available at: <www.o9a.org/sounds/>
31 The manuscript Hostia III reads: ‘Several physical (and mental) goals of which the minimum standards 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 2~hours over fell-like / mountainous terrain; (c) cycling not less than 200 miles in 12 hours.’ See Long, A. Hostia III (Thormynd Press: Shropshire, 1992).
32 See, for example, Naos 7-8, ‘Causal/Acausal’ in Naos 105, or ‘Acausal Existence – The Secret Revealed’ in Hostia I (1992).
33 See, for example, ONA, ‘Guide to Black Magick’ (22 Sept. 2009) at <vndx.wordpress.com/2009/09/22/guide-to-black-magick/>
34 ibid.
35 Cf. ‘Vindex’ writings of the Numinous Way founder, David Myatt.
36 The symbol is similar to that used for the star Algol, the demon star, as depicted in medieval texts. Credit for pointing this out to me is due to a former ONA member, who in turn credits Alektryon Christophorus of Brazil whose comments were instrumental in this link, and whose full article was published in Oto Anorha 29. See, for example, the symbol for Algol in the work of Agrippa in his De Occulta Philosophia. The Algol symbol is below: (Algol)
37 This etymology has been suggested in the ONA article ‘Notes on Atazhot’, at <www.o9a.org/notes-on-atazhot>.
38 This glyph is very similar to the Phoenician ‘Tanit’ symbol used in Carthage and its settlements. (Tanit) from <math.arizona.edu/~dido/tanit2.jpg>
39 See, for example, Long, A. ‘Concerning The Meaning of The Nine Angles: A Collection of Texts (Part One)’ (2009)
at <http://www.o9a.org/wp-content/uploads/texts/nine-angles-texts-part1.pdf>; also Long, A. ‘Concerning The Meaning of The Nine Angles – Part Two’ (2010) at<http://www.o9a.org/wp-content/up-loads/texts/nine-angles-texts-part2.pdf>.
40 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 [emphasis mine]’ (45). See J. Gonda, ‘Ancient Indian Kingship from the Religious Point of View (Continued)’, 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 [emphasis mine], by which it was lifted up to Heaven), see J. Charpentier, ‘A 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.
41 See David Pingree, Picatrix: The Latin Version of the Ghayat al-Hakim (Studies of the Warburg Institute, University of London, 1986); Hellmut Ritter, 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).
42 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 which the Picatrix and Shams; from personal correspondence with Anton Long, 28 October 2011.
43 As an example, the Black Mass is a culturally relevant ceremony for nexions in (Christianized) Europe, but would be nonsensical in a Hindu or Buddhist region.
44 Personal correspondence with Anton Long, 12 November 2011.
45 The other two groups are commonly identified as the Church of Satan and Temple of Set. This does not imply that either group admits to rivalry of any sort officially, though anecdotal evidence from the online discussion forums suggests that the discourse between the three groups has historically been (and continues to be) heated. See, for example, the correspondence between ToS founder Dr Michael Aquino and ‘Stephen Brown’ in “The Satanic Letters of Stephen Brown” in Hostia I.
46 Personal correspondence with Anton Long, 28 August 2012.
47 See, for example, <lapisphilosophicus.wordpress.com/>
48 Sieg notes: ‘I suggest here that the Order of Nine Angles is also post-Satanic, having outgrown its identification with its original Satanic paradigm to evolve its system into novel forms. I also suggest that although it still retains the concept of the “Sinister” as a familiar, familial moniker, the ONA is poised to outgrow its exclusive identification with the Left-Hand Path – a trend already indicated by the ease with which it assimilates, uses, and subverts Right-Hand Path esoteric and exoteric forms to its particular aeonic purposes; such that the ONA system includes but transcends even the Left-Hand Path / Right-Hand Path dualism which would otherwise appear endemic to the concepts of the sinister.’ See Sieg, 2-3.
49 Recent examples of the Hermetic nature of the ONA include such texts as R. Parker ‘What Makes the ONA Unique’ (2014), R. Parker ‘The Esoteric Philosophy of the Nine Angles’ (February 2014), R. Parker ‘Perusing the Seven Fold Way: Historical Origins of the Septenary System of The Order of Nine Angles’ (January 2014). In parallel, one notes the importance in ONA essays of such recent translations of the hermetic corpus as D. Myatt’s Mercvrii Trismegisti Pymander: A Translation and Commentary (2013).
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