Tyberness: Order Of Nine Angles

Contents

° Preface
° O9A: Beyond Satanism?
° Evolving Beyond The Original Satanic Paradigm?
° Progressive, Traditional, Or Synthesis?
° Insight Rôles: The Historical And Esoteric Context
° Selected Septenary Correspondences
° Concerning The Different Versions Of O9A Texts
° The Question Of O9A Culling
° Culling And The Code of Kindred Honour
° Culling: Another Academic Misinterpretation
° Empathy in the Esoteric Tradition of the O9A
° Fayen, Afsana, Yusra, And The Green Damask Room
° Regarding O9A Phase Three
° Playing The Sinister Game – A Brief ONA History
° The Latin Picatrix, The Arabic Ghayat al-ḥakim, And The O9A
° Notes On O9A Ontology And The Ruhaniyyat
° Esoteric Philosophy Of The Order Of Nine Angles
° On Leaving, Joining, Leadership, and Time
° Vindex - Mythos And Logos
° Toward The Abyss - A Guide for the Internal Adept
° Συνέδριον

Preface

This collection of post-2011 Order of Nine Angles (O9A, ONA, ω9α) texts
supplements the two volumes Feond and Baeldraca {1} and like those
compilations is intended for (i) those who have an interest in learning about an
esoteric tradition with roots in Greco-Roman culture, Hellenistic mysticism, and
Renaissance Occultism, and/or (ii) those curious about the Occult philosophy
and praxis of the O9A, and/or (iii) those who are already associated with the
O9A movement and who aspire to, or have already achieved, the O9A grade of
Internal Adept on the O9A Seven Fold Way.

Many of the articles included in this work reference O9A texts currently
(September 2019) available on sites such as omega9alpha dot wordpress dot
com, and which texts thus compliment this book.
Apart from a few slight revisions where necessary - usually of typos and
footnotes - most of the texts are presented as they were originally circulated
and then published. The exceptions are those texts, such as the one titled
Toward The Abyss - A Guide for the Internal Adept, which have been revised
since their original publication, revisions explained in the article titled
Concerning The Different Versions Of O9A Texts which is included in this book.

The stand-alone nature of the texts, and their differing dates of publication,
inevitably means there is some overlap of content.

The title - Tyberness - is a variant spelling of the old Anglo-Saxon tiberness, and
means "Destruction, Immolation, Sacrifice."

Rachael Stirling
TWS Nexion
Oxonia
September 2019

{1}  Feond: Order Of Nine Angles – Toward Internal Adept, 2019, International
Standard Book Number 978-1687255624. Baeldraca, 2019, International
Standard Book Number 978-1689931953.

O9A: Beyond Satanism?

The phases or iterations of O9A strategy – outlined in texts such as the "inner
ONA" documents titled Geneseos Caput Tertium and Presencing Azoth {1} and,
importantly, as relevant and representative as they are to and of those who form
"the inner O9A" {2} – indicate how that "inner aspect" of the Occult movement
that is Order of Nine Angles may change, evolve, over the decades with one
aspect of that evolution being the move from Phase II to Phase III,

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

As the authors of several recent texts have stated, Phase III is now – for some –
underway; a move evident in the publication of the book Feond {4} with its
collection of texts appropriate to the Seven Fold Way stage of Internal Adept,
since as noted in the Preface of that book:

"already published O9A works such as Naos, and Hostia […] were and
are relevant to only the first three stages – Neophyte, Initiate,
 External Adept – of the O9A Seven Fold Way."

In other words, and as explained in the text The Alleged National Socialism Of
The O9A – included in the 2019 book Feond – Satanism, just like National
Socialism, is "understood by the O9A as a causal form: as an idea, or ideal,
ἰδέᾳ/εἶδος," which forms could be used to aid both the sinister dialectic and a
personal learning experience via an O9A Insight Role lasting perhaps a year or
so.

That text quotes letters from "Anton Long" – aka Stephen Brown {5} – in one of
which, a letter to Lea dated 23rd September 1990 ev, he writes that

"Satanism is a form, like any other – a "container" constructed in the

causal world to effect certain changes. These are of an Aeonic kind."

With the move to Phase III, some within the O9A movement are evolving away
from overt Satanism, an evolution noted by an academic as far back as 2009:

"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." {6}

This is the move first toward a "sinister-numinous" Seven Fold Way (as evident
in Internal Adept) and thence to a perception beyond denotata and beyond a
dialectic of named opposites. Beyond names and categories and ideas such as
"satanism", and beyond opposites such as "Left Hand Path" and "Right Hand
Path" and even beyond "sinister" and "numinous". Which perception is that
engendered by a transition, on the Seven Fold Way, into and beyond The Abyss.
The perception of a Master of Temple and of a Mistress of Earth. For,

"both the LHP ('the sinister') and the RHP ('the numinous') are
themselves causal abstractions – ideations – which hide both our own
nature, the nature (the physis) of other living beings, and the nature
of Reality itself. For the O9A provides the individual with an
opportunity to develop a perception, an understanding, a knowledge –
acquired from a personal experience – beyond causal
abstractions/forms and thus beyond denotatum; that is, and for
example, beyond the illusion of conflicting/ideated opposites, beyond
naming/denoting/words, beyond abstract morality, beyond
dogma/ideology, beyond the simple principle of causation, and beyond
 the simplicity of a posited dialectical process." {7}

Such a change was described in a 116yf (2005) text by Anton Long:

"There will come a time when the ONA – and the individuals who are
part of it or who are influenced by it – will outwardly shed the
rhetoric, the images, the forms of "Satanism", for such things are
causal emanations tied to a particular Aeon; they are not the supra-
Aeonic acausal essence which we, through the progression of Aeons,
are moving toward and which it is the purpose of genuine Occultism
and magick to move us, as individuals, toward experience of and
understanding of.

What will also change are the means – the magick – to presence the
acausal. Thus, there will be a move away from ritual, and from overt
Old Aeon symbolism – and especially from "words" and "names" –
toward a much darker magick: a magick which manifests the acausal
without the need for causal forms, and certainly without the need for
"names". One type of the new magick is The Star Game (the magick of
"Thought") and another is that which returns the Chaos which is, and
which is not, The Dark Gods – but there will be many other types of
this new five-dimensional magick, some of which are already known
to, and used by, genuine Adepts of the Dark Tradition." {8}

A Mis-Understood Transition?

Given the nature of the Occult movement that is the O9A, three important
conditional provisions apply to this evolution beyond Satanism and thus beyond
"the sinister", and which O9A nature is that it is profoundly anarchic because
the O9A, for example with its axiom of Authority Of Individual Judgement,
encourages

"individuals, via their own pathei-mathos, to develop, extend, refine,

adapt, change, transform, and eventually, transcend, everything ONA,
that is, what Anton Long himself has expounded and learned; and […]
champions the open and free publication and distribution of esoteric
information, of knowledge, and of the pathei-mathos of individuals."
{9}

The first proviso is that, in practical terms and currently, "beyond satanism"
only applies to the aforementioned "Inner O9A" and to perhaps a few others.

The second proviso is that those following the way of the Rounwytha are not
concerned with such temporal iterations, living as they do a mystical, pagan,
rural, life.

The third proviso is that everyone associating themselves or their nexion with or
who are inspired by the O9A Occult movement can (i) follow whatever O9A
praxis they choose, such as the traditional Satanist one evident for example in
the compilation The Requisite O9A {10} and in texts such as Hostia, and (ii) can
change, evolve, adapt that traditional praxis in whatever manner, and (iii) can
choose to develop their own O9A "flavour" or praxis including a post-Satanic
one.

As noted – in the form of a rhetorical question – in the 2019 text Progressive,

Traditional, Or Synthesis? The Evolution Of The O9A,

"If such [a post-Satanic] evolution of the O9A is natural and necessary

as a result of more individuals undergoing pathei-mathos then is it
also not natural and necessary that some of those associating
themselves with the O9A and some of those who have reached the
stage of Internal Adept and some of those have successfully
undertaken The Rite of the Abyss will, due to their unique pathei
mathos, prefer the more traditional and sinister and well-tried
approach with its practical presencing of its anti-Magian ethos, its
potentially suffering causing Insight Rôles and ceremonies, and its
overtly satanist nexions?" {11}

August 2019 ev
v.1.03

°°°

{1} https://omega9alpha.wordpress.com/gct/

The title Geneseos Caput Tertium – Genesis, Chapter Three – was both
humorous and mimetic, as the inclusion of the text καὶ εἶπεν ὁ ὄφις τῇ γυναικί
Οὐ θανάτῳ ἀποθανεῖσθε at the end of the document revealed.

{2} The Inner ONA – also known as the Inner O9A – is the exoteric name given
to a small group of individuals who were recruited or trained or guided by
"Anton Long" and who have achieved the Grade of Internal Adept or (more
recently) who follow the O9A Rounwytha tradition. They are all personally
known to each other and have an established tradition of meeting every three of
so years at a Sunedrion, often at Oxford following the end of Trinity Term.

The two-part short story Συνέδριον (Sunedrion) – A Wyrdful Tale fictionalizes

one such Sunedrion, and is available in this book.

{3} Presencing Azoth, dated 122 yfayen (2011 ev).

{4} Available both as a gratis pdf document –

https://omega9alpha.files.wordpress.com/2019/08/o9a-feond-v1.pdf – and as a
printed book: Feond: Order Of Nine Angles – Toward Internal Adept, 2019,
International Standard Book Number 978-1687255624.

{5} qv. The Satanic Letters of Stephen Brown, Thormynd Press, 1992.

{6} George Sieg, Angular Momentum: From Traditional to Progressive

Satanism in the Order of Nine Angles, Conference paper at Satanism in the
Modern World, November 2009, Norwegian University of Science and
Technology.

{7} https://omega9alpha.files.wordpress.com/2018/03/o9a-quintessence-v2.pdf

The text is quoted in the Alleged National Socialism Of The O9A chapter of the
book Feond.

{8} Source: https://web.archive.org/web/20110605222047/http:

//www.nineangles.info/five-way.html

{9} Authority, Learning, and Culture, In O9A Tradition, (2013), reprinted in the
2019 book titled Baeldraca, available as a gratis pdf document from
https://omega9alpha.wordpress.com/2019/08/26/baeldraca/

See also the text The Authority Of Individual Judgement: Interpretation And
Meaning which is also included in Baeldraca.

{10} Available from https://omega9alpha.wordpress.com/2019/08/26/the-

requisite-o9a/

{11} https://omega9alpha.wordpress.com/2019/04/05/progressive-traditional-
or-synthesis/

Evolving Beyond The Original Satanic Paradigm?

The O9A was always beyond the "traditional satanism" that was propagated
between the 1970s and the 1990s, as evident in The Deofel Quintet {1} and in
the pagan and hermetic ethos of the O9A {2} and as perhaps less evident in the
aural Rounwytha tradition {3}.

It was just that the pagan and especially the ancient, pre-qabalistic, hermetic
ethos of the O9A went unnoticed with no one outside the O9A bothering to ask
why Part One of the 1989 compilation Naos was entitled Physis Magick, even
though the term physis referred to ancient Greek philosophy and to the
Pymander tractate of the ancient Corpus Hermeticism.

Similarly, non-O9A folk derided the O9A claim that its septenary system was
part of the original Western Occult tradition and earlier than the Hebrew qabala
used by all other non-O9A Western occultists, with one academic going so far as
to write that the O9A system was merely "a replacement for the Kabbalah [...] a
non-Semitic version of the Kabbalistic Sepherot." {4}

As noted in the 2014 O9A text Perusing The Seven Fold Way: Historical Origins
Of The Septenary System Of The Order of Nine Angles,

It was only after the publication, in 2013, of Myatt's translation of and

commentary on the Pymander section of the Corpus Hermeticum that
others, outside of the O9A, began to realize that the O9A claim had
some historical merit after all, since Myatt's translation and
commentary places the O9A's septenary system into its correct
historical and esoteric perspective, with Myatt's learned commentary
explaining much both about the septenary system – the hebdomad –
which forms an important part of the hermetic Pymander text, and
about the anados, the journey through the spheres to the final goal of
immortality. {5}

What was also missed by non-O9A folk was that the seventh stage of the O9A
Seven Fold Way was the stage of Immortal and, according to O9A texts,
required the mortal to egress beyond their mortal life into the realms of the
acausal. {6} That is, no earth-dwelling mortal could claim to have reached the
last stage of the Seven Fold Way, and which last stage - according to the
distorted qabalistic system used by all other non-O9A Western occultists - is
that of Ipsissimus.

It was only as "Anton Long" neared retirement in 2011 that he began to write
about the pagan and hermetic ethos of the O9A and about the aural Rounwytha
tradition, and it was only a few years afterwards that a few O9A Adepts, having
been guided by "Anton Long", achieved the grade of Master/Lady Master and
thus had knowledge sufficient to write about such subjects in some detail.

In 2011 "Anton Long" replied to a question by Professor Monette and in which

reply he mentioned that he had already begun to set down, for future
generations, some of the remaining aural traditions:

Question: Given that ONA is now international, it's unlikely that many
nexions will ever have direct access to the Old Guard (so to speak),
and so a certain aural component of the tradition may be available to
those in the UK, but not necessarily those in (say) Europe or Asia.
Does this matter, or is the 7FW [Seven Fold Way] sufficient enough it
itself that the aural traditions are not necessary for the development
of Masters around the globe?

Answer: This is an interesting and relevant question which – curiously

 – I discussed only last year with a few of the few people I have
personally guided over the past three decades. Naturally, such aural
traditions will still be related person to person in the old manner but
that, quite naturally and as you intimate, still only covers a limited
geographical area: the British Isles and in more recent years a few
countries in Europe.

My view was, and is, that for the global Order a lot of our aural
traditions are important, partly because they provide perspectives,
esoteric information, and advice, that are unavailable by means of the
printed (and now, viewed) word. Therefore, I decided to directly write
about, or hint at, some of these traditions in a few articles and in some
correspondence with certain individuals. {7}

In regard to the Western tradition of a septenary system several O9A texts

include illustrations from Renaissance Occult books and manuscripts which
reveal a septenary tradition. One of the illustrations is from a manuscript by
Isaac Newton, others are from books such as Azoth Sive Aureliae Occultae
Philosophorum published in 1613, Oedipvs Aegyptiacvs, Tomi Secundi Pars
Altera published in 1653, and John Dee's Monas Hieroglyphica published in
1564. {8}

2019 ev
v.1.05

°°°

{1} Refer, for example, to https://omega9alpha.wordpress.com/2019/07/07/the-

o9a-deofel-quintet/

{2} Refer, for example, to https://omega9alpha.wordpress.com

/the-rounwytha-way/

{3} Refer, for example, to (i) https://omega9alpha.files.wordpress.com/2015/11

/the-pagan-o9a-v3.pdf and (ii) https://omega9alpha.files.wordpress.com/2015/12
/alchemy-o9a-v3.pdf

{4} Senholt, Jacob. Secret Identities in The Sinister Tradition, in Per Faxneld &
Jesper Petersen (editors), The Devil's Party: Satanism in Modernity. Oxford
University Press, 2012, p.253.

{5} Perusing The Seven Fold Way: Historical Origins Of The Septenary System
Of The Order of Nine Angles, in the compilation at
https://omega9alpha.files.wordpress.com/2016/03/hermetic-o9a.pdf
{6} Refer, for example, to the chapter Physis, The Corpus Hermeticum, And The
Ancient Hermetic Quest For Immortality, in Perusing The Seven Fold Way.

{7} https://omega9alpha.wordpress.com/2013/12/23/the-aural-tradition-of-the-
order-of-nine-angles/

{8} Some of the illustrations were included in the book Baeldraca, International
Standard Book Number 978-1689931953.

Some are also included in volume two of A Compilation Of Some Recent O9A
Texts (2017-2019). Both volumes are available from
https://omega9alpha.wordpress.com/2019/03/09/a-compilation-of-some- recent-
o9a-texts/

See also (i) https://omega9alpha.files.wordpress.com/2015/04/o9a-hermetic-

tradition-part2-v3.pdf and (ii) https://omega9alpha.files.wordpress.com/2015/12
/alchemy-o9a-v3.pdf which contains an illustration from the manuscript by Isaac
Newton titled Lapis Philosophicus cum suis rotis elementaribus.

Progressive, Traditional, Or Synthesis?

The Evolution Of The O9A

Notata Bene: This essay was circulated to nominated attendees in advance of the O9A
Sunedrion in 2019 ev (Oxonia, post Trinity Term) and in anticipation of an interesting debate
about the topic and the questions raised. It is published here since the issues are germane to
the nature of the O9A.

°°°

            Following the open publication of some articles {1} even some outsiders
are now aware of the esoteric, the Seven Fold Way, context of some of the
suggested tasks, learning, and ordeals of the External Adept; tasks, learning,
and ordeals sensationalized by the Media, and naturally misunderstood by the
Occult illiterati and especially by those of that ilk who self-describe themselves
as 'satanists'.

This context, which the Occult cognoscente have always been aware of, is the
decades-long Seven Fold Way with its hermetic and sinister-numinous ἄνοδος,
with its goal of discovering Lapis Philosophicus, and with the stage of External
Adept commonly lasting eighteen months or so if only one Insight Rôle is
undertaken and lasting two and half to three years if another Insight Rôle is, as
suggested in some Order of Nine Angles texts, undertaken.
Theoretically and practically, this hermetic and sinister-numinous ἄνοδος
engenders some interesting philosophical and especially some ethical questions;
questions initially circulated as part of our aural tradition among those few who
have successfully undertaken The Rite of the Abyss, and questions now more
widely circulated among Internal Adepts at the behest of a certain extant
Magus partly as an addition to our Labyrinthos Mythologicus.

One of the more interesting questions is the moral ambiguity of the praxis,
given:

(i) how the "sinister" stage of External Adept can and in the past has often
involved (a) particular Insight Rôles which can result in the External Adept
causing harm or injury to or even the death of others as part of their exoteric
pathei mathos, and (b) certain ceremonial (esoteric) rituals which can have the
same result;

(ii) how some of those who are preparing for The Rite of the Abyss, having spent
years pursuing a "numinous" way or ways of living and who thus have a more
developed faculty of empathy perceive such wilfully caused harm, injury and
deaths; and

(iii) how those who have successfully undertaken The Rite of the Abyss perceive
such "sinister" matters often during their month of chthonic exclusion.

In practical terms this has led to suggestions such as those included in the 2017
text The Seven Fold Way Of The Order Of Nine Angles: A Modern Practical
Guide {2} to offer alternatives to the more traditional "sinister" tasks:

(i) suggesting Insight Rôles such as (a) joining a well-established and

traditional religious order – either Christian or Buddhist – and live the
life of a monk/nun; (b) converting to Islam – either Sunni or Shia – and
live the life of a devout Muslim, with one aim being to undertake Hajj,
and (c) embarking on a solo cycling expedition from Patagonia to
Alaska; and

(ii) eschewing the formation of the traditional 'satanist' nexion with its
Black Book of Satan, and replacing it: (a) with a nexion "using as a
guide (or as a template for rituals of your own devising) O9A rituals
such as [a] version of The Rite of the Nine Angles," or (b) with a
nexion "based on the O9A Rounwytha tradition."

It has also led to an internal debate about culling and to the reality that now

"there are different opinions among O9A folk about culling and about
it being a mandatory part of the O9A Seven Fold Way. A difference
founded on the fundamental O9A principle of the authority of
individual judgment." {3}
Are such questions and such developments indicative of how the O9A is
evolving as a result of the pathei mathos of those who achieved Internal Adept
and those who have successfully undertaken The Rite of the Abyss?

Is such an evolution of the O9A natural and necessary and thus reflective of
what Anton Long wrote over a quarter of a century ago:

"We see our way as guiding a few individuals to self-awareness, to

Adeptship and beyond, via various practical and magickal techniques.
The emphasis is on guide, on self-development, on self-discovery.
There is no religious attitude, no acceptance of someone else's
authority […]

I claim no authority, and my creations, profuse as they are, will in the

end be accepted or rejected on the basis of whether they work (Satan
forbid they should ever become dogma or a matter of faith). I also
expect to see them become transformed, by their own metamorphosis
and that due to other individuals: changed, extended and probably
ultimately transcended, may be even forgotten. They – like the
individual I am at the moment – are only a stage, toward something
else." {4}

and which sentiment he, as Magus, re-expressed in his 122yf text Knowledge,
the Internet, and the O9A,

"One of the main reasons for the existence of esoteric groups such as
the Order of Nine Angles is to be a living hereditary repository of a
certain type of knowledge – kunnleik – and to personally, directly,
encourage some individuals to acquire the culture, the habit, of
learning – practical, scholarly, esoteric – and thus enable them to
move in the traditional esoteric manner toward the goal of discovering
and thence acquiring wisdom […]

Being a living hereditary repository of a certain type of knowledge,

esoteric and otherwise – that is, being akin to an ancestral, communal,
pathei-mathos – the O9A grows and slowly develops as more
knowledge and understanding are obtained, as more individuals
undergo pathei-mathos, and as newer Dark Arts are developed. But
the Occult essence – the ethos, the internal alchemy of individual
change during the life of the individual, the individual discovery of
lapis philosophicus, the Adeptus way, the Aeonic perspective –
remains." {5}

If such an evolution of the O9A is natural and necessary as a result of "more

individuals undergoing pathei-mathos" then is it also not natural and necessary
that some of those associating themselves with the O9A and some of those who
have reached the stage of Internal Adept and some of those have successfully
undertaken The Rite of the Abyss will, due to their unique pathei mathos, prefer
the more traditional and "sinister" and well-tried approach with its practical
presencing of its anti-Magian ethos, its potentially suffering causing Insight
Rôles and ceremonies, and its overtly 'satanist' nexions?

Will the O9A therefore, given its principle of the authority of individual
judgment, diversify into traditionalists and progressives? Since the signs are
that this diversity is already occurring, what is our individual view of such
diversity and, perhaps more intriguingly, is some synthesis of the two aspects –
contradictory as such apparent opposites are only in the exoteric perceiveration
of those yet to achieve the enantiodromia of The Abyss – also a necessary
development and thus expressive of the esoteric nature of the Occult movement
that is the O9A?

April 2019 ev

°°°°°

{1} Among these article are: (i) https://omega9alpha.wordpress.com/2019/04

/03/the-post-modernist-o9a/ and (ii) https://omega9alpha.wordpress.com
/2019/03/23/an-ignorance-regarding-the-o9a/
{2} https://omega9alpha.wordpress.com/7fw-a-modern-guide/
{3} https://omega9alpha.wordpress.com/o9a-culling/
{4} Anton Long: Satanic Letters of Stephen Brown, letter to Michael Aquino,
dated 20th October 1990 ev.
{5} https://omega9alpha.wordpress.com/knowledge-the-internet/

Insight Rôles, The Seven Fold Way, And The O9A

The Historical And Esoteric Context

The reality of the Insight Rôles of the Order of Nine Angles (O9A, ONA) was
succinctly described in an academic text published in 2012:

"through the practice of insight roles, the order advocates continuous

transgression of established norms, roles, and comfort zones in the
development of the initiate [...] This extreme application of ideas
further amplifies the ambiguity of satanic and Left Hand Path
practices of antinomianism, making it almost impossible to penetrate
the layers of subversion, play and counter-dichotomy inherent in
[O9A] sinister dialectics." {1}

One of the earliest public mentions of Insight Rôles, by the O9A, was in the
1989 text Insight Roles - A Guide and which text was included in volume one of
Hostia published in 1992. {2}

In that text it was stated that Insight Rôles formed part of the Seven Fold Way
(7FW) of the Order of Nine Angles and were associated with the Satanic novice.
It also stated that the technique had been used by such Satanic novices for
around a century or more and that this historical Occult technique had been
"recently revised". The text goes on to list four different Insight Rôles: (i)
travelling alone around the world either on foot or by bicycle; (ii) a professional
burglar targetting certain types of victims; (iii) joining the Police; and (iv) an
extremist political activist, for example in "right-wing" groups.

In such texts Insight Rôles were associated with the Initiate - the second - stage
(that of second degree initiation) of the 7FW, an Occult way first publicly
described in the 1989 manuscript titled Naos {3} where the 7FW, with its
Grade Rituals and its exoteric and esoteric techniques, is described as Physis
Magick: "a practical guide to becoming an Adept".

However, the Insight Roles - A Guide text published in Hostia explained that "if
the novice wishes, an Insight Role can be undertaken when he/she is an
External Adept."

Hence why, given this flexibility, in a text dating from around 1985 titled Insight
Roles published in volume two of Hostia - with a marginal handwritten note
stating "This MS has now been deleted" - Insight Rôles were associated with the
third stage, that of External Adept, with a following text, titled Insight Roles II,
suggesting eight different Insight Rôles: (i) joining an "extreme right-wing"
organization; (ii) joining a Buddhist monastic Order; (iii) joining the French
Foreign Legion; (iv) opening and running a brothel; (v) joining the Police; (vi)
becoming a vagrant; (vii) forming a wiccan group; (viii) setting and achieving
several physical goals, such as (a) running a marathon in less than 2hrs
50minutes (men) or 3hrs 10minutes (women) and (b) cycling at least 250 miles
in 12 hours.

Interestingly, for the first three tasks valid contact addresses - valid before and
around 1985, but invalid now - were provided.

            This variety of suggested Insight Rôles and this association of such an
Occult technique with two different stages on the 7FW is important because it is
indicative of the true nature, the physis, of the O9A. A nature mis-understood -
for a variety of reasons - by many academics, by most O9A critics, by almost all
journalists, and by almost all of those those curious about the O9A who either
read only a few O9A texts or who rely on what non-O9A folk have said or
written about the O9A.
The Physis Of The O9A

The physis of the O9A is well-described in several of the letters published in the
early 1990s in facsimile in the two volumes of The Satanic Letters Of Stephen
Brown {4} with some of letters to and from Michael Aquino of Temple of Set
fame and which published letters are primary sources in respect of researching
and understanding the O9A. In a letter to Aquino, dated 7th September 1990 ev,
the pseudonymous "Stephen Brown" (aka Anton Long) wrote that the O9A
"upholds anarchism" {5} while in another letter to Aquino dated 20th October
1990 ev he wrote:

"There is no acceptance of someone else's authority [...] I claim no

authority, and my creations, profuse as they are, will in the end be
accepted or rejected on the basis of whether they work. Satan forbid
they should ever become dogma or a matter of faith. I also expect to
see them become transformed, by their own metamorphosis and that
due to other individuals: changed, extended and probably ultimately
transcended, may be even forgotten. They – like the individual I am at
the moment – are only a stage, toward something else."

In a four page letter dated 27th May 1992 eh and addressed to Ms Vera -
claimed to be Diana Vera, who propagated a form of "theistic satanism" in New
York from the 1990s onwards - "Stephen Brown" wrote that

"each individual must learn for themselves - this is the crux. No one
can do it for them. The essence, born via experiences, cannot even be
taught - it must be experienced [...] All I can do is give advice, perhaps
suggest some experiences which may be interesting and suitable."

In the same letter he describes how the O9A has no traditional organizational
structure and how O9A and pre-O9A tradition was and is to train one or two
novices on an individual basis

He also describes the term "traditional satanism" and adds that what he has
done is to refine and add to the traditions he inherited.

One of his refinements was Physis Magick, a practical guide to becoming an

Adept, as described in Naos. As noted in his letter to Aquino dated 20th October
1990 ev he expected his own refinements and additions to be transformed,
changed, extended, and perhaps even forgotten, by others.

Since the O9A is, in physis, an Occult movement - a sub-culture - which

individuals associate themselves with or identify with or are inspired by, and not
a hierarchical organization with "members", such transformations, changes, and
extensions, are only to be expected given that the O9A Occult movement or
sub-culture "upholds anarchism" and encourages individuals to learn from
practical experiences, experiences such as various suggested Insight Rôles.
Also to be expected is how individuals interpret and may change, evolve, the
7FW itself to suit their own understanding, their own experiences {6}

Which is why there were two different interpretations of when such Insight
Rôles could be undertaken - the stage of Initiate, and the stage of External
Adept - and why there were, and there are, different Insight Rôles. Thus in a
recent guide to the 7FW, which associates Insight Rôles with the stage of
Initiate, some suggested Rôles are:

§ Join or form and become an active part of a covert insurrectionary or

an open political organization of the so-called "extreme Left" or of an
"anarchist" nature whose avowed aim is to undermine/overthrow
/replace, by political means, the current Western status quo.

§ Join the Police or one of the armed forces and live the active life that
such a profession entails.

§ Join a well-established and traditional religious order - either

Christian or Buddhist - and live the life of a monk/nun.

§ Convert to Islam - either Sunni or Shia - and live the life of a devout
Muslim, with one aim being to undertake Hajj.

§ Embark on a solo cycling expedition for example from Patagonia to

Alaska.

§ Join or form a National Socialist political group or organization, and

actively aid that organization, and especially aid and propagate
"historical revisionism". {7}

In a letter to a "Miss Stockton" dated 19th June 1991 eh and published in

volume one of The Satanic Letters, "Stephen Brown" wrote that the quest for
Adeptship and what is beyond Adeptship is an individual one and which
Adeptship the individual achieves "by their own self-effort". He goes on to say
that he is still learning, that what he teaches will hopefully "be surpassed,
refined, changed when others discover, experience, and attain," and that he

"inherited some esoteric knowledge, and have added to it and that

really is what esoteric knowledge is: a slowly accumulating body of
knowledge which re-presents both what Is and what is Not. Gradually,
this representation is refined - gets closer to being a genuine
representation."

The traditions he inherited are

"simply traditions, and like most traditions are a mixture. Some

 contain a little Wisdom; there are bits of insight; bits of real esoteric
knowledge. And an awful lot of mystification as well as some fables.
Each individual must assess them for themselves - if they are useful,
fine. If not - fine [...]

No one will or can award you Adeptship - or any magickal Grade. You
will have to achieve them. It usually takes five or more years to reach
the stage of Adeptship; few get that far. Most who begin, give up,
because the quest is just too hard or they are too soft. It will probably
take fifteen or twenty years to reach the stage of Mistress of Earth,
the fifth stage of the seven that mark the path."

In a letter to "Kimberly" dated 25th September 1992 eh "Stephen Brown"

explained what being O9A - what being a "member" of the ONA - traditionally
meant and what it involved.

"Being a member of the ONA simply means that the individual follows,
or tries to follow, the path to Adeptship as outlined in various works
including 'Naos'.

The 'seven-fold sinister way' of the ONA is essentially a practical

system of training - the various stages of that way are associated with
some tasks, some magickal workings, some personal goals, and the
gaining of esoteric knowledge and skills. All these things are known to
work - that is, the tasks etc. associated with the stages, are derived
from experience over a long period of time.

They have proved effective in the past in producing genuine Adepts,

Masters and Mistresses. Each stage of the Way is associated with a
'magickal grade', and this is achieved by the individual because he/she
has developed the knowledge, skills, and insight of that stage by
practical experience.

The individual follows the Way in their own time. We offer advice and
guidance, if such advice and guidance is saught - there are no 'hidden'
teachings; nothing for a member to prove. Nothing is expected nor
obligatory.

The effort belongs to each individual - they must learn, discover,

experience, for themselves. And make their own mistakes. A strong
desire is required, and something of a strong character. We are not
interested in mere numbers of members, in making the Way appear
other than it is. The Way to real Adeptship is hard, and requires years
of effort [...]

What we teach results from our own hard-won experience and

insight."
The Sinister Dialectic

In the previously mentioned 27th May 1992 letter to Ms Vera, "Stephen Brown"
provided some context for the use of the term the sinister dialectic - also known
as sinister dialectics - which is that Aeonic Magick, a type of magick or sorcery
unique to the O9A {8} is based on:

"a rational analysis of the causes underlying historical change, and

Aeonic Magick is the use of magickal energies to effect aeonic change
- i.e. change on a large scale over significant periods of time.
Basically, Satanic strategy (or 'the sinister dialectic of history' as it is
sometimes called) is about using such energies to bring changes
broadly in line with Satanic aims."

He also revealingly wrote, in respect of politics, that:

"the question is not about a particular type of political world-view, be

it fascism or whatever, being contradictory or not to Satanism. The
question is about all political forms being forms - structures which can
be used, for a Satanic purpose, to achieve Satanic goals. The question
of what might happen to individuals within a certain type of State is
only a short-term question, and its asking implies a lack of what I have
called Aeonic insight."

In a courteous letter to Aquino, dated 20th October 1990 ev, "Stephen Brown"
outlined O9A strategy and tactics, which O9A strategy and tactics form the
basis of "the sinister dialectic". This letter is also noticeable for the early
mention of the numinous aspects of that dialectic.

"We are both aware of the potential inherent within individuals and
how certain forms, magickal or otherwise, can be used to explicate
that potential, bringing thus an evolution of consciousness both
individual and beyond the individual. Thus are individuals, and
'society', changed over varying periods of time. You have established
and maintained an organization and imbued it with certain forms,
which forms via their various transformations, create and establish
conditions for changes in tune with certain energies. Because of the
nature of this organization, and the energies, there is a need to
maintain a coherence, a magickal continuity and thus the
establishment of a system which protects the viability of all aspects.

As to myself, I deal with similar forms but make them manifest in a

different way - building in to some of those manifestations a random
or 'chaotic' element and into others a 'numinous' aspect. Thus, further
forms are developed, in both causal and acausal time, and achieve
certain goals, some of which are quite long-term (beyond my own
 temporal lifetime at the earliest).

All these energies are 'sinister' (or Left Hand Path, if you prefer) - at
the most simple level this means they enhance our creative evolution;
at another, it means they 'disrupt' already existing forms which may
hinder such evolution and explication of individual potential. Where
we might (and seem to) differ is in our respective time-scale for
fundamental change and in making some elements more manifest
than others, to achieve specific ends.

Of course, I accept that my understanding may not be complete (and

might possibly- be incorrect on some points) as I assume that you,
claiming the title 'Ipssisimus', understand the preceeding four
paragraphs without me having to elaborate at length." {9}

In regard to the practical aspects of O9A strategy and tactics he wrote:

"The present aim of the ONA is to make [our] techniques - which give
all individuals the means to achieve the next stage of individual
evolution should they so wish - more generally available.

These techniques (the Grade Rituals for example, and the Star Game)
will probably and indeed should be refined and extended in the future,
as they have been refined in their creation over the past decade or so.
Older techniques, inherited by me, have served their purpose - and to
an extent have made possible the present advances, including
preparing the way, on the level of mystique, for a dissemination of the
new ."

In an interesting section he writes that as the new techniques become more

widely distributed the older methods used are no longer needed and can be
abandoned having served their purpose. For

"once the techniques and the essence are more widely available then
'membership' as such is irrelevant, since everything is available and
accessable (and this includes past methods and teachings) the
individual taking responsibility for their own development, their own
experiences (both magickal and personal). This is the fundamental
point: the responsibility for development ultimately rests with
individual desire, just as each individual must make their own
assessment of what is valuable." {10}

What all this makes clear is that the sinister dialectic, and thus O9A strategy
and tactics, involves several practical things. First, the use of techniques - of
"certain forms, magickal or otherwise" - such as Insight Rôles to challenge, to
change, to evolve, individuals and through them to slowly change, over decades
and centuries, society itself.
Second, that such techniques, such forms, are and should be themselves subject
to change, and should "be surpassed, refined, changed when others discover,
experience, and attain", and probably disposed of and replaced by newer
techniques, newer forms when "the methods used hitherto are no longer
needed, and [thus] are abandoned."

Third, and perhaps most interesting of all, that 'membership' as conventionally

understood is irrelevant when "the techniques and the essence" of the O9A are
known because accessible and widely available. An essence presenced in the
O9A being an Occult movement or sub-culture or way of life which has no
hierarchy and which embraces anarchism, and an essence also presenced in
perceiving all forms, all causal abstractions including politics and even
Satanism itself, as potentially useful learning experiences for individuals and as
potentially or as actually and temporarily useful in Aeonic terms, that is in
terms of the sinister dialectic and as acts of Aeonic Magick / Aeonic Sorcery.

Conclusion

The historical and esoteric context of O9A Insight Rôles is that they formed and
form one small temporary part of the practical experiences undertaken by
someone associating themselves with or identifying with or inspired by the
practical Occultism of the O9A, and which practical Occultism is manifest in -
presenced by - the Seven Fold Way The particular practical experience that is
an Insight Rôle is associated with an early stage of the Seven Fold Way, either
the second stage - Initiation - or the third stage, that of External Adept, and
which variation expresses the individual choice and the flexibility which are an
essential part of the "sinister dialectic" that encompasses and which is both the
Seven Fold Way and the O9A itself.

July 2019 ev
v.1.05

° Note: The web-links given below were valid as of June 2019.

{1} Per Faxneld and Jesper Petersen, At the Devil's Crossroads in The Devil's
Party: Satanism in Modernity. Oxford University Press, 2012, p.15

{2} Facsimile copies of all three volumes of Hostia available from

https://wyrdsister.wordpress.com/2018/03 /05/facsimile-copies-of-hostia/

{3} A facsimile copy of the 1989 typewritten Naos manuscript (MS) is available
from https://lapisphilosophicus.wordpress.com/naos/

{4} Facsimile copies of the two volumes are available from (i)
https://wyrdsister.files.wordpress.com/2017/07 /satanicletters-1.pdf and (ii)
https://wyrdsister.files.wordpress.com/2017/07/satanicletters-2.pdf
{5} A noted in several O9A texts a useful working definition of anarchy is "that
way of living which regards the authority of The State as unnecessary and
possibly harmful, and which instead prefers the free and individual choice of
mutual and non-hierarchical co-operation".

{6} One such interpretation of the 7FW is described in A Modern Practical

Guide To The O9A Seven Fold Way, at https://omega9alpha.wordpress.com
/7fw-a-modern-guide/

{7} A Modern Practical Guide To The O9A Seven Fold Way.

{8} See for example Connell Monette, Mysticism in the 21st Century. Sirius
Academic Press, 2013. p.100.

{9} It should be noted that "Stephen Brown" idiosyncratically - and perhaps

mischievously - uses an adjectival form of the older 15th-17th century spelling
preceed rather than the now standard spelling precede. A form found for
example in Antoine Godeau: The Life of the Apostle St Paul, Englished By A
Person of Honour, published in 1653 and which was translated from the French
- Englished - by Edward Vaux, fourth Baron of Harrowden.

{10} In the letter "Stephen Brown" idiosyncratically - and again perhaps

mischievously - uses the suffix -able (from the Latin -abilis) rather than the
standard -ible from whence the standard spelling of the adjective as accessible.

Selected Septenary Correspondences

According To O9A Aural Tradition

These complement and explain the Septenary Correspondences given in the

1980s text Naos.
Notes:

1) Form refers to the causal/outer/exoteric 'form' (the abstraction, idea)

associated with each sphere. Thus the causal 'idea' associated with the sphere
of the Moon is Night (Nox) in all its variations, mythological, practical, and
otherwise.

In respect of the Sun, the form/idea is 'foreseeing' which encompasses esoteric

arts such as 'visions', premonitions, foretelling the future, and so on.

2) Star refers to the name of the relevant board of the O9A septenary Star
Game.

3) Colour 1 refers to the 'causal/outer/exoteric colour' (exoteric appearance),

and colour 2 to the 'acausal/inner/esoteric colour' (esoteric appearance)
associated with a particular sphere. When the colours are mixed in certain
proportions the resultant colour represents both causal and acausal aspects of
the sphere and which resultant colour is that of the sphere as a nexion.

4) Process refers to the classic 'alchemical process' associated with each sphere
and which is considered to be archetypal/symbolic in nature and related to the
dominant alchemical/archetypal process that occurs (or which may occur) in the
psyche of the individual during that stage of the Seven Fold Way.

Thus, the sphere of Venus - associated with the third stage of the Seven Fold
Way - represents the 'coagulation' that occurs within the psyche of the initiate
as a result of the experience of undertaking another Insight Role (exoteric
'ecstasy'), as a result of organizing a functioning nexion (exoteric 'ecstasy'), and
as a result of undertaking the Grade Ritual of External Adept (an apprehension
of esoteric 'ecstasy'), followed by the Grade Ritual of Internal Adept (wordless
esoteric 'ecstasy').

5) Word refers to a useful sound which when chanted/vibrated in a particular

manner can/may evoke something of the acausal nature of the sphere,
especially if undertaken during the appropriate season and combined, in a
ritual, with the sphere-appropriate perfume, the melded causal/acausal colour,
and music performed in the mode or key appropriate to the sphere (see the
table below).

6) Season refers to when the 'energies', emanations, 'influences', of a particular

sphere are, on Earth, and in our psyche, most pronounced or noticeable, often
unconsciously (as in dreams or as in intimations of Fate/Wyrd or as in intuitions
or premonitions, for instance). Such influences are often expressed/presenced
/manifest/felt by or in terms of the form/idea/archetype of the sphere. Thus, the
influence of the Moon may be presenced via forms/ideas/archetypes associated
with Night/Nox.

The sphere of Saturn - whose Word is Chaos (Χάος) - has no particular season
associated with it, and thus is said to be influential in some manner or other
during all seasons, manifest as such influence may be via the idea/form
/archetype of Reason/Logos, which hints at the esoteric meaning of Kaos/Χάος,
both as a place and as an archetype; an archetypal meaning manifest in the
third tract of the ancient Corpus Hermeticum:

ἧν γὰρ σκότος ἄπειρον ἐν ἀβύσσωι καὶ ὕδωρ καὶ πνεῦμα λεπτὸν

νοερόν, δυνάμει θείαι ὄντα ἐν χάει. ἀνείθη δὴ φῶς ἅγιον καὶ ἐπάγη
ὑφ' ἅμμωι ἐξ ὑγρᾶς οὐσίας στοιχεῖα καὶ θεοὶ πάντες καταδιερῶσι
φύσεως ἐνσπόρου.

In the Abyss, an unmeasurable darkness, and, by the influence of the numen,

Water and delicate apprehending Pnuema, there, in Kaos.
Then, a numinous phaos arose and, from beneath the sandy ground,
Parsements coagulated from fluidic essence.
And all of the deities particularize seedful physis. {1}

°°°

Tripartite Spheres
Tarot Images

Notes:

1) Each sphere has - as a nexion, in our psyche, of the causal and the acausal - a
tripartite nature, symbolized in Occult terms by (a) the three fundamental
alchemical types: alchemical salt, alchemical mercury, alchemical sulphur, and
(b) the nine combinations of those three which form the pieces of the O9A Star
Game, and (c) which nine combinations are the 'nine angles'/dimensions which
symbolize, or can map (re-present) - over the seven spheres - how we can
presence acausal energies and how acausal energies are presenced in, or are,
our psyche, and thus how we can rationally apprehend all these
emanations/influences via various symbolisms and then integrate/meld them
together to transcend/evolve beyond them and their influences (unconscious,
emotive, and otherwise) to thus be what we as conscious, rational, beings can
be.

In non-Occult (exoteric) terms this tripartite nature is presenced in our

unconscious, by our ego, and by the self that results from what Jung described
as the process of individuation. In the esoteric terms of the Seven Fold Way the
'salt' aspect is related to the stages of Neophyte and Initiate; the 'Mercury'
aspect to the stage of External Adept, and the 'sulphur' aspect to the stage of
Internal Adept. Beyond Internal Adept - beyond individuation - there is the
enantiodromia of The Abyss and thus a going-beyond the self (with its ipseity) to
the wordless unity beyond all forms, abstractions, denotatum, opposites, and
symbols, including that of 'causal/acausal' and 'Left Hand Path/Right Hand Path'
and of the septenary system and its correspondences, which system and which
correspondences are only a means, a way, to the discovery of that wordless
unity, anciently named Lapis Philosophicus.

2) This tripartite nature can be usefully represented by means of Tarot images

of the Major Arcana, especially those germane to the O9A as described in the
Naos compilation. Thus, the 'salt' aspect of the sphere of Saturn can be
represented, in its Occult - 'supernatural' - essence by Atu 10, Wyrd; its
'mercury' aspect by Atu 19, The Sun; its 'sulphur' aspect by Atu 20, The Aeon.

Combining the three Tarot images associated with each sphere into one
interactive image provides an esoteric overview of that sphere, allowing thus an
initiated apprehension of that sphere.

°°°°°

{1} David Myatt, Corpus Hermeticum: Eight Tractates. Translation and

Commentary. 2017. International Standard Book Number 978-1976452369

Concerning The Different Versions Of O9A Texts

One matter which readers of O9A texts often notice and sometimes become
confused about is the revision of O9A texts. For example, there are two versions
of the compilation titled The Sinister Abyssal Nexion. The first is dated 122 Year
of Fayen while the second version states at the end "Second Edition 2013 ev".

Similarly, the large compilation titled The Definitive Guide To The Order of Nine
Angles: Theory and Praxises went through many editions, culminating in the
1460 page seventh edition dated January 2015.
Revisions of individual O9A texts usually include a version number, as for
example in the Presencing The O9A text the last edition of which is marked
v.1.05.

Such revisions are often small in nature, for instance to correct typos, or to
re-word parts of the text to clarify the meaning, or to add a reference or a
footnote. Sometimes however additional information often from O9A aural
tradition is added to various parts of the text.

As in the case of the second edition of The Sinister Abyssal Nexion where, and
for example, a section to the chapter titled The Abyss read "we have now
appropriated it in preference to older alchemical terms hitherto used, one of
which was a variant of the ancient alchemical term 'atazoth', which itself
derived from at – meaning, an increasing of – azoth, which means the living (the
alchemical) water," whereas the original read "we have now appropriated it in
preference to older alchemical terms hitherto used."

Additions, as in the case of The Grimoire Of Baphomet where version 1.05,

dated 120yf, added, in square brackets, substantial information to sections of
The Ceremony of Recalling including the following clarifications:

[ This Elixir is used by the Mistress in the baking of the sacrificial

cakes which all the members present will eat during assembly on the
night of the next new moon. The cakes consist of wheat, fish, fowl,
spring water, egg and salt together with the Red Elixir, animal fat and
honey.]

[ During and just after the sacrifice, the Mistress as Rounwytha

silently concentrates and directs the acausal-energy released toward
the tetrahedron which she via gift and skill of acausal-empathy and
acausal-thinking uses as nexion. She then consciously makes her
choice of one of the humans present to act as indwelling host,
temporary or otherwise. ]

A Confusing Evolution?

Revisions of O9A texts sometimes occur when, as is common with published

texts, the original author or authors re-read a published text and see typos or
realize the text itself could be improved. But more often than not revisions of
O9A texts occur because a reader (from for example the Inner O9A)
understands that changes and/or more clarifying information could be
undertaken or included which changes/clarifications might be of benefit to all
readers, be such readers O9A folk or otherwise.

On other occasions O9A material is revised because the original author or

authors have progressed further along their own anados (ἄνοδος) by means of
an O9A praxis such as the Seven Fold Way, and thus may have acquired a better,
a more esoteric, understanding of the matter or matters they had previously
written about.

While this evolution of O9A material – this revision and correction of texts by
the original author or authors or by others – may be confusing to some non-O9A
folk, it is an inherent part of the Occult movement that is the O9A, given the
O9A axiom of the authority of individual judgment, which – as explained in the
two texts Authority, Learning, and Culture, In O9A Tradition and The Authority
Of Individual Judgement: Interpretation And Meaning which are included in the
recent (2019) Baeldraca compilation {1} – means that individuals, following
their learning from their own anados or from their exeatic pathei-mathos, are
free to develop, change, evolve O9A theory and praxis because such
experiences and such learning enable a person to develop their own
weltanschauung and thus be independent of previous dogma esoteric or
otherwise.

For example, the O9A Seven Fold Way

"evolves the individual because they have an understanding which

transcends the human made dialectic of opposites – the abstractions,
forms, categories, terms, the naming – which has guided the thinking
and often the way of life of most humans for thousands of years. This
understanding goes beyond words and is highly personal; germane to
the individual." {2}

September 2019 ev

{1} Baeldraca is available as a gratis pdf download – from

https://omega9alpha.wordpress.com/2019/08/26/baeldraca/ – and as a printed
text, Baeldraca: Order Of Nine Angles, International Standard Book Number
978-1689931953
{2} On The Anti-Patriarchal O9A Ethos, included in Baeldraca.

The Question Of O9A Culling

It is that time of year again. When in Northern Europe the dark nights become
longer in duration, the ambient temperature begins to fall, deciduous trees shed
their leaves, there are often frosts at Dawn, and the hearth becomes again a
focal point of rural indoor living with its warming fire of logs or of coal or of
peat. A time for rural O9A folk to tell, at dusk and to their children, ancestral
stories of OmegaNineAlpha culling…

Meanwhile, in the urban world where most self-described modern 'satanists'

dwell – following as they do or inspired as they have been by the modern
materialistic 'satanism' propagated by the urban-dwelling Howard Stanton
Levey – the internet chatter and stories about the Order of Nine Angles and
culling continues, season following season.

It is as if latter-day Levey-style 'satanists' are all singing from the same

anti-O9A hymn sheet, vocalising different parts.

"ONA culling is just propaganda," many of them sing, "an urban myth". After all,
the chorus goes, "the ONA is a joke and doesn't exist." Others sing the verse
that ONA culling is merely the internet boasting of male adolescents. Yet others
sing about "Where are the bodies? Why has no one ONA ever been arrested for
murder?"

Some others sing the verse about how they just cannot believe that someone
O9A could leave no evidence behind at a murder scene because all modern
Levey-style 'satanists' know that anyone who describes themselves as O9A is
just an easily-led simpleton with the O9A itself being "a cult for morons".

            What none of these critics seem to have factored in is that there are
different opinions among O9A folk about culling and about it being a mandatory
part of the O9A Seven Fold Way. A difference founded on the fundamental O9A
principle of the authority of individual judgment. {1}

Some, such as myself, consider that advocacy of "culling" is merely part of the
O9A's Labyrinthos Mythologicus. A kind of test of occult intuition and a test also
designed to put many people off, cause controversy and so generate interest in
the O9A. Which it has done.

Others consider it is mandated as one of the tasks of someone who following the
O9A Seven Fold Way has reached the occult grade of External Adept with it
therefore being akin to a hazing (US) or a blooding (UK) especially if the nexion
or temple of the External Adept takes part as suggested in the vintage text
Guidelines for the Testing of Opfers published in 1988 ev.

Yet others consider culling is not a mandatory part of the Seven Fold Way and
have updated, revised, or evolved that occult way to exclude it. {2}{3}

In regard to those O9A folk who consider culling is mandatory then the
Levey-style 'satanist' critics of the O9A seem to have missed two other things.

° The first is the exoteric and esoteric context in which an O9A culling takes
place.

An exoteric context well described in the document Culling And The Code of
Kindred Honour {4} which relates a factual event and describes how an O9A
person who accepted culling as mandatory might or should react given the
personal circumstances related.
An esoteric context described in the document Another Academic
Misinterpretation Of The O9A {5} and which esoteric context is of such a
culling being a personal learning experience and forming only one small and
temporary part of the decades long classic Seven Fold Way.

° The second is that, for those who accept that culling is necessary, such a
culling could be undertaken when they undertake an Insight Role as, for
example, a member of the armed forces or as a police officer.

            To conclude, as with most if not all matters O9A it is for each person
identifying with the O9A to form their own judgment about culling since as has
been reiterated many times over the past few years the O9A when correctly
understood is a modern occult movement (some would say a sub-culture)
founded on a particular esoteric philosophy and a movement which an
individual chooses to identify with or, should they feel the need, chooses to
develop a new 'flavour' or version of.

October 2018 ev
v. 1.02

{1} The principle or axiom of the authority of individual judgment in practice

means (i) that no author, no individual, no nexion, can present or represent the
view or the opinion of the entity termed the Order of Nine Angles, (ii) that the
O9A does not have, never has had, and never will have an "official policy" about
anything, and never has, and never will make "official statements" about
anything; and (iii) that the only authority which is meaningful for the O9A is the
individual one which results from the exoteric and esoteric pathei mathos of
each individual who is part of or who associates themselves with the O9A.

qv. https://omega9alpha.wordpress.com/o9a-authority/

{2} As Anton Long wrote in a letter to Michael Aquino dated 20th October 1990
ev and included in volume I of The Satanic Letters Of Stephen Brown,

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

{3} One such revised Seven Fold Way is available at

https://omega9alpha.wordpress.com/7fw-a-modern-guide/

{4} https://omega9alpha.files.wordpress.com/2015/12/culling-o9a-code-v3.pdf
{5} https://omega9alpha.files.wordpress.com/2018/04/misinterpretation-
o9a-v5.pdf

Culling And The Code of Kindred Honour

Since the 1980s, the Order of Nine Angles have openly advocated culling under
the guise of 'satanic sacrifice', and have stated that every new initiate of an
established O9A nexion is required - as a blooding-in/hazing - to undertake a
culling.

It is however debatable whether this advocacy of culling is real or merely a

mischievous part of the O9A's Labyrinthos Mythologicus and thus just a test of
occult intuition and a test also designed to put many people off, cause
controversy and so generate interest in the O9A.

The foundation of O9A culling - as various O9A texts have made clear {1} - is
that the opfer or opfers: (i) have a rotten physis - judged by O9A standards -
having done a deed or deeds which make them suitable (which deed or deeds
has/have revealed their character, and thus brought them to the attention of an
O9A nexion or a lone O9A operative) and (ii) having been noticed, are given a
sporting chance, tests which confirm that character.

Opfers are thus never chosen at random, and in the majority of instances have
some connection with the locality of a particular nexion/operative or with the
community within which a nexion has established itself.

In effect, the O9A regarded culling as an act of natural justice - an evolutionary

retribution - undertaken by those who, because they live by the code of kindred
honour and thus manifest arête, have both the right and the duty to be (to use a
cliche) judge, jury, and executioner. For the basis of that code is the aristocratic
(ancient, and basically pagan) belief that justice resides in, lives in, individuals
possessed of arête and not in some impersonal 'court of law' nor in some official
appointed by some institution {2}.

Thus, in the occult philosophy, and the praxises, of the Order of Nine Angles
(O9A, ONA) culling and the code of kindred honour are inextricably linked.

For it is that code which manifests the O9A ethos, as living by that code reveals
(presences) arête and can produce individuals of O9A character. One practical
and necessary test of such arête, of such character, is the culling that every new
initiate is required to undertake.

An real-life example will illustrate the principles that the O9A have described
for selecting an opfer, and reveal not only how O9A culling has often been
hitherto misunderstood (by both occultists and academics), but also that it is
something which will probably resonate with many modern self-described
satanists.

            The story begins with a 15-year old girl, bullied at her local school. One
day, having been plied with alcohol at the house of a schoolmate, she is gang
raped and an indecent photograph of her is taken. The rapists subsequently
circulate the image via social media. The girl and her parents report the rape to
the local police naming the culprits, and after a cursory rather bumbling
investigation no action is taken because the authorities decide there is
'insufficient evidence'.

The rapists and their friends then, for over a year, bully and harass the girl, who
commits suicide. The girl's father knows who the rapists are, as do many of the
local community. But nothing is done, no one is publicly named or shamed, with
the culprits carrying on as if nothing has happened and rather proud of
themselves for 'getting away with it'.

Things only change when a certain hacktivist group (kudos to them)

subsequently take an interest in the case, discover the identity of the rapists,
and state they will publicly name them if the police continue to do nothing.
Given the media interest this causes, one of the culprits finally confesses and,
along with one other person, is arrested. But neither suspect is charged with
rape, only with making and distributing an indecent image. At the subsequent
trial, one defendant is given a conditional discharge, the other a year's
probation. Neither spend any time in jail, with the final twist being that a 'court
of law' orders that the anonymity of the rapists must be respected, with anyone
breaking the 'media ban' liable to prosecution.

Despite the names of the accused being an 'open secret' in the local area, no
one does anything retributive. Not the father of the girl; not her family. Not the
community; not the police. No one has bullied, beaten, or harassed those
responsible. According to the O9A, the 'law' - and its representatives and
institutions - have usurped honourable retribution and the evolution of our
species which those individuals of arête bring-into-being just by being who and
what they are. {3}

The accused in this case seem to meet all the O9A criteria for being selected, as
opfers, by an established O9A nexion in the area, or by a local lone-operative.
For according to O9A guidelines the rotten physis of the accused has been
amply proved over many many months. In addition, had the father of the girl or
any member of her family been O9A, then their duty - according to the O9A
code of kindred honour - was clear, inescapable, for as it states in that code:

"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."

Finally, according to the O9A, even if the occasional mistake is made, and the
wrong (a possibly 'innocent') person is culled, it does not - in Aeonic,
evolutionary, terms - matter because the principle of honourable and personal
retribution, the examples so afforded by those of rotten physis being removed,
are more important than the lives of one or even a few people.

2015 ev
Revised 2019 ev
v.1.07

°°°

{1} For example, see (i) Guidelines for the Testing of Opfers (1988 ev), (ii)
Concerning Culling As Art (122 Year of Fayen), and (iii) Victims - A Sinister
Exposé (1990 eh)

The O9A has recently (2015) re-published several of their most infamous texts
in a pdf compilation entitled The Culling Texts - Order of Nine Angles: The
Theory And Practice of Sacrificial Human Culling.

{2} qv. Concerning Culling As Art.

{3} As the O9A write in their Concerning Culling As Art tract:

"An abstract tyrannical lifeless law has replaced both the natural
justice of noble individuals and the natural right those individuals had
to deal with, and if necessary remove, those of rotten character. Thus,
instead of justice, and balance, being the right, the prerogative, of and
residing in and being manifest by individuals of noble character – of
good breeding – it has come to regarded as the 'right' of some
abstract, impersonal, Court of Law (where shysters engage in wordy
arguments) and manifest in some law which some mundane or some
group of mundanes, or some shysters, manufacture according to some
vulgar idea or some vulgar aspiration."

Culling:
Another Academic Misinterpretation Of The O9A

A 2017 essay by Della E. Campion of the University of Washington – who has

written various essays about modern esotericism and modern Satanism – deals
with the Order of Nine Angles document titled The Culling Texts, containing as
that document does the five (mostly vintage) texts (i) Concerning Culling as Art,
(ii) A Gift for the Prince – A Guide to Human Sacrifice, (ii) Victims – A Sinister
Exposé, (iii) Culling – A Guide to Sacrifice II, (iv) Guidelines for the Testing of
Opfers, (v) Satanism, Sacrifice, and Crime – The Satanic Truth.

There are serious flaws with the essay and which flaws undermine the
argument and conclusions of Campion. The flaws are:

(i) The Culling Texts, and the O9A advocacy of culling, are taken out of context,
which context is not considered nor referenced by Campion, and which context
is (a) the sinister-numinous and esoteric philosophy of the O9A, and (b) that an
actual culling is advocated as one part of the training germane to one early
stage of the O9A's Seven Fold Way, that of External Adept.

(ii) Campion, rather than considering those texts in relation to the

aforementioned esoteric and practical context, uses sociological and
psychological theories and ideas to make claims about and assumptions
regarding the personal intent of the authors of the culling texts.

(iii) Extrapolating from those claims and assumptions, Campion proceeds to

make claims and assumptions about the intent of the O9A itself, thus providing
a classic example of the fallacy of illicit transference.

(iv) Campion relies on the opinions of others regarding the O9A and Myatt – on
secondary and tertiary sources – rather than referencing readily accessible
primary O9A and Myattian sources, thus revealing a lack of scholarly research
and the commission of the fallacy of argumentum ad verecundiam.

(v) Which lack of scholarly research using primary sources results in factual
errors and further undermines the academic credibility of the essay.

Esoteric Context

As a study of the complete ONA corpus from the 1970s to 2017 – or at the very
least a study of such O9A texts as the seventh edition of the 1460 page Guide To
The Order of Nine Angles: Theory and Praxises together with the 159 page The
Esoteric Hermeticism Of The Order Of Nine Angles – would have revealed, the
documents included in The Culling Texts are propaganda and polemics
specifically designed to entice, to separate the O9A from the 'satanism' of Levey,
and to justify and explain culling for O9A initiates, novices, and prospective
candidates, dealing as those texts do with just one aspect of Traditional
Satanism and relevant as they are to only the first three stages of the O9A
Seven Fold Way: Neophyte, Initiate, and External Adept. This caveat applies to
some other O9A texts such as Hostia, and The Black Book of Satan, as well as to
the O9A's Traditional Satanism, for such Satanism and such culling are only a
"part of the 'sinister' aspect of the sinisterly-numinous tradition: a necessary
and novitiate pathei-mathos, a modern rite of passage." {1}
Beyond those three initial stages, are the personal, the very individual, ordeals
of the Rite of Internal Adept – living alone in a wilderness area for at least three
months – followed by experiencing various 'numinous' ways of life, followed,
some years later, by the Rite of the Abyss where the candidate has to endure
living a solitary and chthonic existence for a lunar month. Such personal,
longsome, ordeals remove the O9A initiate so far from any and all forms of
Satanism, and from egoistic imaginings of being "pre-eminent, superior, and
entitled", that they, as various O9A texts explain, emerge to a world beyond the
illusive abstractions of apparently conflicting opposites, such as "good and evil"
and Right Hand Path and Left Hand Path. {2}

In regard to esoteric context, Campion does not mention the salient fact that

"the ONA has produced more material on both the practical and
theoretical aspects of magic, as well as more ideological texts on
Satanism and the Left Hand Path in general, than larger groups such
as the Church of Satan and the Temple of Set has produced in
combination [which] makes the ONA an important player in the
theoretical discussion of what the Left Hand Path and Satanism is and
should be according to the practitioners." {3}

Personal Intent And The Fallacy Of Illicit Transference

Since the documents included in The Culling Texts are propaganda and
polemics and are appropriate only to the first three stages of the O9A Seven
Fold Way, the intent of their authors is propagandistic and polemical and
appropriate to O9A Neophytes, Initiates, and External Adepts {4}.

In addition, and as noted in the O9A text Lambasting Levey And Aquino: The
Polemical Satanism Of The Order Of Nine Angles, many of those who have
commented on or who have decried O9A polemics have apparently failed to
understand

"that such 'polemical satanism' is not only propagandistic but also

served, and still serves, a useful dialectical purpose.

A useful dialectic, a useful dialectical purpose, because when the O9A

use the terms 'dialectical' or 'dialectic' they – depending on context –
usually mean one or more of the following three definitions:

(1) Having premises which are merely probable as opposed to

demonstrably true; based on probable opinions rather than on
demonstrable fact.

(2) Characterized by the existence or operation of opposing forces,

tendencies, opinions, etcetera; the tension and disputes produced by
the clash of such forces, opinions, etcetera; and the revealing of truth
(the insight) that can result from such tension, disputes, and clashes.
  (3) A disputant who disputes to be transgressive and/or to engender a
dialectical response.

Thus, when the O9A write about 'the sinister dialectic' they are
generally referring to meaning (2) in the context of esotericism; hence
their term 'the sinister-numinous' to express that clash of apparent
opposites (with the resultant personal pathei mathos) which is
inherent in the O9A seven fold way and also part of O9A aeonic theory
and O9A aeonic strategy."

Therefore, Campion's argument that the intent behind those culling texts was to
make the ONA seem "pre-eminent, superior, and entitled" – and Campion's
conclusion that the texts are simply "the product of imagination" – are specious.

However, Campion is correct in claiming that such texts are desecrational – "an
attempt to disrupt communication and cause confusion" – since, understood in
the context of O9A praxises, they form part of the O9A's Labyrinthos
Mythologicus, and which Labyrinthos Mythologicus

"is (a) a modern and an amoral version of a technique often

historically employed, world-wide among diverse cultures and
traditions both esoteric and otherwise, to test and select candidates,
and (b) a mischievous, japing, sly, and sometimes (for mundanes) an
annoying, part of our sinister dialectic. Thus and for example, we, the
Order of Nine Angles, have presented to outsiders – and to those
incipiently of our kind – a series of tests, a modern Labyrinthos
Mythologicus, and which tests begin with them being expected to
distil our essence from our apparent conflicting opposites." {5}

As someone associating themselves with the O9A recently wrote:

"Such a confusion in great numbers is one of the stated purposes of

the Labyrinthos Mythologicus, and it is what makes it inherently
elitist at every level. That is to say, it is not elitist because it brags or
because there is an authority denying entry, but because it asks from
the practitioner a wide variety of abilities, at least in potential, and
the willingness to develop them through hard work. Some of these are
stated explicitly, and others are required by the sheer complexity or
lack of explanations of certain things, which end up pushing the
seriously interested practitioner to find ways, bridge gaps, interpret
and discover his own unique way […]

From its inception, the Seven-Fold Way was intended to see most fail,
to see most crumble under pressure, by a reluctance to try again, by
carelessness leading to mental or physical injury or destruction. It
should be clear to any objective and intelligent student of the
materials (not to speak to a practitioner, I presume) that personal
discernment is the foremost of all ONA requirements, once a holistic
 and balanced view of its rather wide assortment of ideas throughout
the decades has been at least partially digested. To even suggest that
the failure of many (most?) ONA would-be initiates is a sign of failure
of the system, or to suppose that the bickering between
ONA-inspired/derived groups implies an alarming state of affairs
threatening to take it down, is to not to be able to see beyond the
proverbial nose." {6}

Furthermore, since Campion's argument regarding the intent of the authors,

and conclusion regarding their texts, are specious, Campion's inference that the
O9A itself is intent of making itself seem "pre-eminent, superior, and entitled" is
spurious, as well as an example of the fallacy of illicit transference.

A Lack Of Scholarly Research

A lack of scholarly research using primary sources – obvious in omitting the

esoteric context of The Culling Texts – results in a reliance on secondary
sources such as Senholt and Goodrick-Clark and reproducing their opinions and
assumptions and conclusions without using such primary O9A sources to not
only balance those opinions and assumptions but also as the basis of
formulating original conclusions regarding the O9A. That there is no reference
to the work of Professor Monette {7} is a glaring omission.

This reliance by Campion on secondary – and sometimes tertiary – sources is

evident in the factual errors made, as her lack of a scholarly approach is evident
in examples such as when she writes that "a myriad of contradictions and
questions abound around the ONA leader who has been described as somewhat
of a trickster figure," for she makes no mention of what these contradictions
and questions are, and in addition provides no necessary – in academic terms –
balancing details of those aspects of Myatt's life which arguably contradict the
common but unproven assumption that Myatt is the "ONA leader" {8}. In
addition, as numerous O9A texts from the 1980s on have made clear, there is
not, never has been, and cannot be any such thing as an "ONA leader".

Factual Errors

The following examples of factual errors made by Campion undermine the

academic credibility of the essay revealing as such errors do a lack of research
using primary sources. {9}{10}

§ Campion writes, "The organization considers itself fascist, admires Adolf

Hitler (1889-1945), and embraces National Socialism and Social Darwinism."

Knowledge of primary O9A sources would have revealed that (i) in the context
of the Seven Fold Way the O9A rejects the doctrine of Social Darwinism, and (ii)
that the fundamental O9A principle of "the authority of individual judgement"
means that O9A cells, groups, nexions, and individuals, are free to self-identify
with fascism and National-Socialism (as the Italian Secuntra and the British
TWS nexions do) or with other -isms such as anarchism. As the TWS Nexion
recently noted:

"We – identifying as O9A and as an independent nexion applying the

esoteric philosophy of the O9A including its code of kindred honour –
interpret that philosophy as anti-Magian in essence and
pro-NationalSocialist and fascist in exoteric practice and as required
by the O9A's Sinister Dialectic.

Our view – as supporters of our Western culture – is that a resurgent

National Socialism, or a resurgent fascism, or something politically
similar, embodies what is necessary to bring down the Old Order from
whose ruins a New Order will emerge.

However, others identifying with or associating themselves with the

O9A do not share this interpretation. Some interpret that esoteric
philosophy as anarchistic; others as nihilistic; others as elitist in a
cultured and aristocratic way.

As noted in the text Aristocracy, Anarchy, or Nihilism? The Continuing

Internal O9A Debate,

One of the many interesting things about the Order of Nine

Angles is the diversity of opinion and interpretation among
those who associate themselves with the O9A or who follow
or who are inspired by the esoteric philosophy of Anton
Long.

Such a diversity of opinion and interpretation of matters

O9A is natural and necessary [for] the O9A, from its
beginnings, has – via its praxises and its principle of
individual judgement – encouraged every O9A person,
nexion, group, or cell, to develop their own interpretation of
everything O9A." {11}

In respect of rejecting the doctrine of Social Darwinism,

"Unlike the modern Satanists influenced by the likes of Howard

Stanton Levey, and most of those self-describing as following the Left
Hand Path, as well as those influenced by the likes of Crowley, the
O9A completely rejects the principle of 'might is right' and what has
been termed 'social Darwinism', describing the principle of 'might is
right' as the instinct, the raison d'être, of the cowardly bully and the
rapist." {12}

§ Campion writes, "David Myatt, himself, has a history of Neo-Nazi activity

starting in the early 1970s".

In his autobiography Myngath, and in political memoirs such as The Ethos of

Extremism, both of which are primary sources in relation to Myatt, he states
that his political activity began in 1968 when he joined Colin Jordan's British
Movement. He continued to be active in BM until 1973 when he co-founded the
Leeds based, and violent, National Democratic Freedom Movement and joined
the para-military neo-nazi group Column 88.

This record of early and often violent political activity – including a term of
imprisonment for leading a 'skinhead' gang in a violent attack, and acting as
Colin Jordan's bodyguard {13} – is documented in mainstream sources.
{14}{15} In addition, in 1972 Myatt became Leeds Branch Secretary of
Jordan's BM. {16}

§ Campion writes, "His radical right-wing extremist activities appear to have

started in the early 1990s with the U.K. Neo Nazi skinhead group Combat 18."

As noted above, Myatt's radical activism began in 1968, not in the early 1990s.

Furthermore, Combat 18 was not a "skinhead group" but was mainly composed
of members of "football firms" such as the Chelsea Headhunters. {17}

§ Campion writes, "The bomber acquired the guidelines from the ONA's
website."

The document in question was on a radical right-wing website on a Canadian

server run by Bernard Klatt {18}{19}{20}{21} which website or server had no
connection to the ONA nor hosted any ONA material.

§ Campion writes, "It has been suggested, even, that the ONA is a facade, some
kind of imaginary front for one man."

No source – academic or otherwise – for this allegation is supplied, which

unsourced allegation is an example of argumentum ad hominem, and which
argumentum ad hominem has no place in an academic essay.

§ Campion writes, "LaVey's measured, playful, and charismatic presence…"

In common with what seems to be, in academia, an often uncritical respect of

LaVey (real name Howard Stanton Levey) Campion supplies no source(s) –
academic or otherwise – for this puffery with no mention made of criticisms of
Levey such as his plagiarism {22}{23} or the fact that research found no trace
of Levey's boast of employment as a police photographer nor evidence
regarding his boast of having had an affair with Marilyn Monroe {24}.

Conclusion

In the O9A Seven Fold Way – a decades-long individual Occult quest (anados) –
a culling is one of the tasks/challenges, a learning experience, that an External
Adept is expected to undertake, often done as part of an Insight Role. The
individual then moves on to other tasks/challenges which include the Rite of
Internal Adept.

The essay by Campion ignores this necessary esoteric context; highlights yet
again the unscholarly nature of the research by most academics into the Order
of Nine Angles, and how some academics, when writing about the O9A, commit
various logical fallacies. {25}

Unless and until academics or others conduct detailed research into the O9A
using primary sources, using those sources to formulate their own conclusions,
then the O9A will remain misrepresented with its detailed esoteric philosophy
and its innovative sinister-numinous praxis, the Seven Fold Way, ignored.

129 yf
v. 1.05

°°°

Notes

{1} O9A 101. Included in Quintessence Of The Order Of Nine Angles, available
at https://omega9alpha.wordpress.com/2018/03/22/quintessence-of-the-o9a/

{2} Refer to such O9A texts as (i) Anton Long's The Enigmatic Truth and his
Lapis Philosophicus, both dated 2011; (ii) the second (2013) edition of Anton
Long's text Enantiodromia – The Sinister Abyssal Nexion, and (iii) R. Parker, The
Sinisterly-Numinous O9A, 2013, available at
https://wyrdsister.files.wordpress.com/2018/04/the-sinisterly-numinous-
o9a-v4.pdf

{3} Senholt, Jacob. The Sinister Tradition. Satanism in the Modern World.
Conference at The Norwegian University of Science and Technology,
Trondheim, Norway, November 19-20, 2009

{4} The pdf document https://omega9alpha.files.wordpress.com/2018/04

/classifying-o9a-texts-v2.pdf provides a useful overview of many O9A primary
sources in the context of O9A esotericism and praxises.

{5} https://omega9alpha.wordpress.com/labyrinthos-mythologicus/

See also the relevant sections of the book Satanica Eresia – Una Guida al
Satanismo published by the Italian Secuntra Nexion, 2018, International
Standard Book Number 978-1986070034

{6} Darg. Praefuscus Ferrum blog. 2017

{7} Monette, Connell. Mysticism in the 21st Century. 2013. Sirius Academic
Press.

{8} A primary source in this respect is Myatt's 2012 essay A Matter Of Honour,
available at https://davidmyatt.wordpress.com/about/a-matter-of-honour-2/

In addition, Part Three of the 2018 O9A compilation A Modern Mysterium: The
Enigma of Myatt And The O9A provides a selection of texts which describe the
evidence which has been presented – including by some O9A supporters – which
seems to contradict or cast doubt upon the claim that Myatt is or was the
pseudonymous Anton Long. The compilation is available at
https://omega9alpha.wordpress.com/myattian-mystery/

{9} A list of some primary O9A sources is contained in

https://omega9alpha.files.wordpress.com/2017/04/o9a-primary-sources-v5.pdf

{10} Qv. https://omega9alpha.files.wordpress.com/2018/04/classifying-

o9a-texts-v2.pdf

{11} The O9A And AWD – A Summary. https://wyrdsister.wordpress.com

/2018/03/24/the-o9a-and-atomwaffen-a-summary/

{12} How To Distinguish The Order Of Nine Angles. The O9A text is available at
https://omega9alpha.wordpress.com/distinguishing-the-o9a/

See also (i) Anton Long, The De-Evolutionary Nature of Might is Right, 122 Year
of Fayen, and (ii) Anton Long, The Gentleman's – and Noble Ladies – Brief Guide
to The Dark Arts, 119 Year of Fayen.

{13} Goodrick-Clarke, Nicholas. Hitler's Priestess: Savitri Devi, the

Hindu-Aryan Myth and Neo-Nazism, NYU Press, 2000, p.215

{14} Spearhead. (John Tyndall's BNP magazine) April, 1983

{15} David Myatt and the Occult-Fascist Axis, in the anti-fascist magazine
Searchlight, No. 241 (July 1995), pp.6–7

{16} Jackson, Paul. Colin Jordan and Britain's Neo-Nazi Movement, Bloomsbury
Publishing, 2016, p.174.

{17} http://news.bbc.co.uk/hi/english/static/in_depth/programmes
/2001/bnp_special/roots/1992.stm

{18} Whine, Michael. Cyberspace: A New Medium for Communication,

Command and Control by Extremists, Studies in Conflict & Terrorism, Volume
22, Issue 3. Taylor & Francis. 1999.

{19} Vacca, John R. Computer Forensics: Computer Crime Scene Investigation,

Charles River Media, 2005, p.420
{20} The Toronto Star, 19 July 1996. Hate groups using B.C. Internet site.

{21} The Globe and Mail, 28 April 1998. Notorious Internet service closes.

{22} Matthews, Chris. Modern Satanism: Anatomy of a Radical Subculture,

Praeger Publishers, 2009, p. 65-66

{23} 'The Satanic Bible' in The Invention of Satanism, Oxford University Press,
2015, pp.98-102

{24} Aquino, Michael. The Church of Satan. 2013. Two volumes, International
Standard Book Number 9781494447335 & 9781494446963

{25} The essay The Peculiar Matter Of Myatt And Long in the O9A compilation
A Modern Mysterium: The Enigma of Myatt And The O9A provides a few
examples, such as Massimo Introvigne committing the fallacy of illicit
transference and Senholt the fallacy of Post Hoc Ergo Propter Hoc.

The Place of Empathy in the Esoteric Tradition of the Order of Nine Angles

The Order of Nine Angles considers empathy to be important, and a natural

human faculty; a faculty which enables an intuition concerning – a knowing, an
experience of – other humans, other Earth-dwelling life, of Nature [1], and of
the Cosmos (‘the heavens’) beyond the planet which is currently our home. The
knowing that empathy provides is that of a-causality; of ourselves as a nexion,
and of the non-linear connexions which bind all living beings because such
beings are alive.

In effect, empathy provides a wordless (an esoteric) understanding – a

perception – of the nature of living beings, and this perception compliments the
perception of phenomena by means of the observations and experiments which
forms the basis for scientific knowledge. Thus can empathy – when cultivated,
developed, and used – extend the limited knowledge, and the limited
understanding, of Reality that we may obtain from science.

In the O9A, the cultivation of the faculty of empathy is an essential part of the
training of the initiate as it is considered to be one of the many esoteric skills
which Adepts must possess, and – indeed – as one of the esoteric skills which
distinguishes an Adept from a non-adept. Thus, when consciously cultivated and
developed by esoteric means [2], empathy is a Dark Art; and the skill, the
faculty, so used by an Adept is and has been variously described by the terms
esoteric-empathy, dark-empathy, sinister-empathy, and sinisterly-numinous
empathy.

The rudiments of this skill – of this particular esoteric Dark Art – can be learnt
by undertaking the standard (the basic) Grade Ritual of Internal Adept, which
Ritual lasts for one particular alchemical season (around three months) [3].
Mastery of this Dark Art involves – with one known exception [4] – undertaking
the advanced Rite of Internal Adept, which lasts for a different alchemical
season (at least six months, sometimes longer depending on geographical
location).

However, further development of this skill, this faculty, is, while exceedingly
difficult, possible according to O9A tradition and involves a successful
completion of the traditional, the Camlad (the Rounwytha) Rite of The Abyss [5],
and it is this further – this advanced – development and then the use of the
faculty of empathy which not only distinguishes the Magus/Mousa but which
also provides them with a deep insight into the true nature of Reality and
thence the beginnings of wisdom.

            The esoteric technique that is the O9A Rite of Internal Adept has been
shown, by many decades of experience, to work in cultivating the faculty of
empathy, and thus in developing the skill of Dark Empathy. During this Rite, the
candidate has nowhere to hide – they are alone, in a natural and non-urban
environment, bereft of human contact; bereft of diversions and distractions;
bereft of comforts and especially bereft of the modern technology that allows
and encourages the rapid and vapid and mundane communication of
abstractions and impulsive emotions and responses.

All the candidate has are earth, sky, weather, whatever wildlife exists in their
chosen location – and their own feelings, dreams, beliefs, determination, and
hopes. They can either cling onto their ego (their presumed separate
self-identity) and their past – onto the mundane world they have chosen to
temporarily leave behind – or they can allow themselves to become attuned to
the natural rhythm of Nature and of the Cosmos beyond, beyond all causal
abstractions: beyond even those esoteric ones manifest, for instance, in the
Septenary Tree of Wyrd, which are but intimations, pointers, symbols, toward
and of the acausal essence often obscured by causal forms and by written and
spoken words, and which acausal essence such a development of empathy
provides a wordless and an esoteric understanding of.

Thus does this Rite affect, and change, the candidate, and thus does it serve as
the foundation for the next stage of the journey, some years hence: the move
toward, into, and beyond The Abyssal Nexion, and which nexion is where is the
beginnings of wisdom can be found.

122 Year of Fayen

v. 1.07
Notes

[1] We consider Nature to be a type of being. That is, Nature is something alive
which has the property of existence; which changes, and which causes or brings
about changes in those other types of living being – those species of living
beings – which are part of Nature. That is, Nature is the animating force which
imbues living beings here on Earth with the property of life and which causes or
brings about changes in such living beings.

[2] This conscious cultivation and development of esoteric skills – in this case of
empathy – is one of reasons for the existence of esoteric, Occult, groups such as
the Order of Nine Angles. For such esoteric groups have the knowledge, the
personal experience, the traditions, the techniques, to facilitate and encourage
such skills, and which skills enable the interior, personal, alchemical, change in
the individual – the journey from Initiate to Adept and beyond – which it is one
of the aims of all genuine esoteric groups to encourage.

[3] The basic or standard Rite is given in O9A texts such as Naos, and involves
the candidate in dwelling alone in an isolated wild area for at least three
months.

 [4] The one exception is the Rounwytha – the rare individual (who is usually of
the female gender) who is naturally gifted with this still uncommon faculty.
Refer to The Rounwytha Way In History and Modern Context.

[5] This Rite is given in The Abyssal Nexion, and involves the individual living in
isolation in a dark cave or cavern for a lunar month.

Fayen, Afsana, Yusra, And The Green Damask Room

For decades, the esotericism of the Order of Nine Angles – its unique esoteric
tradition – has been either neglected or scorned by both modern occultists and
by academics who have written about Western esotericism.

In order to facilitate research into the O9A we provide here some comments
about three aspects of O9A aural esoteric tradition: the meaning of Fayen, the
Rite of Afsana, and the location associated with Yusra, all of which aspects are
mentioned in certain questions that those publicly declaring themselves
knowledgeable about the O9A – usually via the medium of the Internet – were
(from around 2008 on) sometimes asked to answer in order to verify their claim
to knowledge. {1}

Fayen

Given discussions past, and recent, about the use by the O9A of the term Fayen,
and given the misconceptions that persist about what the word means, here is a
summary of its origin and meaning.

The word derives from Old Saxon, and signifies joy/rejoicing. Fayen is a variant
spelling found in one medieval English manuscript, with other variants being
fayn and faein. The word also appears – in reference to sacrifice, the shedding
of blood – in another medieval English manuscript.

The variant fayn occurs in the MS known as the Chronicle of Robert of

Gloucester dating from c. 1300 CE, a copy of which MS is in the Cotton
Collection at the British Library.

So 'year of fayen' means 'year of rejoicing', with the first 'year of rejoicing'
being 1889. Why? Because that dates the birth of the person who considered
himself just the precursor of Vindex/Kalki and who thus, by his
accomplishments (such as the Waffen SS), prepared the way for “the one
against Time” and which “one against Time”, via the shedding of blood, by
sacrifice, creates the new Imperium, who thus presences a new Aeon, and who
bloodily avenges the defeat of 1945.

Hence why the term also invokes Baphomet – the Mistress of Sacrifice and
Blood – who is, esoterically, the archetype of that new Aeon, with Vindex being
Her mythological son or daughter.

Afsana

In origin, the term Afsana is Persian, and centuries old; an origin evident in the
Persian title of an ancient book: Hazar Afsan, ‫ﻫﺰار اﻓﺴﺎن‬, and which book is a
compilation of various short (enchanting) tales, some of which tales are quite
similar (and occasionally almost identical) to some of the ones in the collection
known in the West under the title The Thousand And One Nights, ‫ﺃَ ْﻟ ﻒ َﻟ ْﻴَﻠﺔ َﻭَﻟ ْﻴَﻠﺔ‬.

The zahr (exoteric, outer) meaning of the term implies a (usually short) fictional
story, while the batin (esoteric, inner, hidden) meaning implies an enchanting
story or myth and which story or myth may be “archetypal” and thus numinous
and thus may not necessary reflect or detail actual events. In the older stories,
sorcery – and esoteric entities such as Jinn – play an important role. {2}

As for why a Persian word is used by the ONA, a text explaining what the ONA
mean by the term 'nine angles' explains that:

“The inspiration for – or the tradition used by – the Order of Nine

Angles/Anton Long was the ἄνοδος (septenary, Hermetic, or
otherwise) described historically in various Hellenic, Indic, Persian,
and alchemical texts, such as the Pymander tractate of the Corpus
Hermeticum and the Arabic MS Al-Kitab Al-Alfak.” {3}

That is, the ONA is referencing a Western esoteric tradition {4} much older
than, and independent of, the Magian cabala and a tradition which has been
neglected by almost all modern academics who have written about Western
esotericism, focused as such academics have been on the much more recent,
and distorted, Magian tradition used by the likes of The Golden Dawn, Crowley,
Levey, Aquino, and virtually all non-ONA Western occultists.

As the ONA also note, their tradition – of a septenary anados and of 'the nine
angles' – may be derived, or be a continuation of, an ancient and pagan
Greco-Roman tradition and which Greco-Roman tradition may have influenced
Persian and Indic esoteric traditions, or it might be that earlier Persian and
Indic traditions may have influenced that pagan Greco-Roman tradition. Unless
and until more academic research is undertaken the actual origin of the
septenary anados and of 'the nine angles' will be moot.

Yusra

In respect of Yusra, the question asked is: “What one [singular] terrestrial
location is used in calling forth Yusra?”

The answer as to location is encoded in the painting The Green Damask Room.
The location is far from Shropshire and is not in Europe.

As for who or what Yusra is, while the word occurs in the Quran – for example
‫ – ﺟﺎﺭ ﻭﻣﺠﺮﻭﺭ‬and is sometimes used as a female first name in Arab lands, one has
to bear in mind the distinction between zahr and batin, between the exoteric
and the esoteric meaning.

Thus it is possible that the name might (or might not) refer to some ancient
(possibly Near Eastern) female 'goddess'.

The Green Damask Room

There are four “encodings” in the painting by Richard Moult to which he gave
the name The Green Damask Room.

Two reflections in the suspended polyhedron which depict two locations in

Shropshire, personal to the subject of the painting and of general interest
regarding the history of a certain Esoteric Tradition.

The sigil above the polyhedron is an encoding of the secret name of 'Satan'
according to that Tradition.

Although it may be reproduced as such, the polyhedron itself is not an

intentional depiction of an inverted Septenary symbol (and thus does not
necessarily require reverting). Rather – and interestingly given its resemblance
to the Septenary sigil – it is the pattern which emerged via the encoding of the
name of the terrestrial location associated with “Yusra” and the “New Aeon”.
In addition, the 'Green Damask Room' – named and known as such among
family, friends, and selected invited guests – exists in a certain large house in a
certain location in a certain country.

°°°°°

{1} The ten questions – since supplemented by three more – are:

1) What is the meaning and the correct uses [plural] of the term
Fayen?
2) What alchemical season is appropriate to Dabih and why?
3) What is the reason that Petriochor is used in the Rite of Afsana, and
what is this Rite?
4) What one [singular] terrestrial location is used in calling forth
Yusra?
5) How do the Nine Angles relate to Azal, Dhar and Zamal, and what
Earth-bound (causal) form (structure/construct) is used to symbolize
this?
6) What symbolic structure/construct is beyond the (advanced) form
that is The Star Game?
7) How does the causal phenomena perceived in the causal as
“gravity” relate to a specific type of acausal energy, and what has this
to do with the Dark Gods mythos and the nexion that is the planet
Earth?
8) What is the esoteric name of the acausal entity that has the
common exoteric name Satan?
9) What manuscript, other than Al-Kitab Al-Alfak, is a source for the
nine emanations?
10) Where and when was Al-Kitab Al-Alfak written and what name
appears on the title page.

Three further questions were added because: (i) a few years ago an O9A Adept
publicly provided a clue to the answer to question (6), and (ii) some of the clues
provided by Anton Long in relation to question (5) enabled a sagacious
non-O9A-Adept to solve the riddle; and (iii) the ONA recently published the
answer to question (1) at https://omega9alpha.wordpress.com/2016/07
/25/fayen/

{2} There is an interesting book titled Le Féminisme de Schéhérazade, La

Révélation des Mille et une nuits, written by Marie Charlotte Heloïse
Hollebecque and published in 1927 in Paris, which emphasized the role of
women in the older stories.

{3} https://omega9alpha.wordpress.com/the-term-nine-angles/

{4} https://omega9alpha.wordpress.com/2016/03/30/the-esoteric-hermeticism-
of-the-order-of-nine-angles/

Regarding O9A Phase Three

Geneseos Caput Tertium

Our Particular Weirdness

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

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

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

As an esoteric group – as a living ordered being, a nexion, presencing acausal

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

Our esoteric purpose is of course predicated on what others may consider to be

certain assumptions or beliefs but which we understand as the knowledge, and
the esoteric insight, of the aforementioned accumulated esoteric and exoteric
pathei-mathos, and which knowledge/insight inclines us to accept, for instance,
the axioms that most human beings have the potential to consciously evolve,
and that such a change is necessary, desirable, not only for ourselves as
short-lived mortals but also in regard to the affectual aim of our species some
day leaving this planet and which leaving by its nature will evolve us still
further. This knowledge/insight also inclines us to suggest a particular strategy
and certain tactics in order to aid such supra-personal changes.

Hence what has been termed our 'sinister dialectic'; hence the various phases
of our strategy, and hence our Aeonic aims, one of which (the most immediate,
in terms of the next decades and century) is to encourage new ways of living
based on our 'Law of the New Aeon', our Code of Sinister/Kindred Honour;
another of which (more long-term) is to encourage, especially via esoteric inner
transformations and pathei-mathos, more and more evolved individuals for
whom the source of authority is their own reasoned, personal, judgement; and
another of which (more Aeonic) is to develop a particular and new culture which
transcends 'national boundaries', all old aeon abstractions, and denotatum and
thus enables us to use new esoteric languages rather than our current and
limited exoteric language of words.

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

Overview Of A Sinister Strategy

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

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

(1) in men via the development of skills/faculties such as esoteric-

empathy, and
(2) in women by the cultivation of the sinister feminine;
(3) in mythoi by the development of (i) a more pagan approach
centred around the Vindex archetype, and (ii) by aiding 'urban
legends' featuring our group and extreme versions of our particular
weirdness.

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

Esoteric Not Exoteric Action

An important part of the knowledge, and the esoteric insight, of the

accumulated esoteric and exoteric pathei-mathos of past millennia as well as of
the past century or more, is that it is individual pathei-mathos and/or an
esoteric inner transformation which gradually cause the most affective (the
most long lasting, Aeonic) change. That is, that in Aeonic terms – over millennia
– the outer development of individuals wrought or saught by wars, revolutions,
conflicts, idealism, kampf, the birth and death of empires/nations/States, and
social and political ideas/programmes, generally does not last.

That there is a periodicity of us gradually losing much of whatever cultural

accomplishments are achieved during those usually only centuries-long periods
when there is a certain prosperity and a certain stability in a certain area or
areas, with us en masse in those areas after 'the inevitable decline and fall'
generally reverting back to type; that is, back to mundane/egoist/uncultured
mode. Even mythoi and religions suffer such a decline and fall, although
generally over somewhat longer periods, since they are prone to or require
exegesis, with religions especially subject to periodic 'reformations' and
'counter-reformations', differing interpretations, as well as prone to the
emergence of new sects who invariably insist they possess 'the truth'.

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

Naturally many in our era believe or assume that – with and because of our
technology, our 'progress', our modern societies (and whatever) – this decline
and fall will not happen to us, although anyone who has personal experiences of
the harsh and brutal and everyday reality of the nature of various and
multitudinous humans in various locales around the world (and who thus has
acquired their own pathei-mathos) will know just how arrogant and/or naively
idealistic such an optimistic belief/assumption is.
Hence, why we are an esoteric group – with an esoteric purpose and an Aeonic
strategy and our own particular weirdness – which exists, is presenced in the
causal, to aid those associated with us or inspired by us to carry out particular
esoteric and exoteric tasks and functions such as their individual discovery of
Lapis Philosophicus.

For we seek to not only preserve, and add to, the knowledge and the
understanding that both esoteric and exoteric individual pathei-mathos have
bequeathed to us, but to manifest a new type of culture and imbue it with such
acausal energies that its archetypes/mythoi will enable, over an Aeonic
timescale, a significant evolutionary change in our species, regardless of what
occurs in the 'mundane world' in respect of such causal things as wars,
revolutions, changes of government, and the decline and fall of nations and
States.

Which is why we are, in everything but name, a secret society within modern
mundane societies; and a society slowly but surely, over decades, growing
individual by recruited/assimilated individual.

122 yfayen

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

καὶ εἶπεν ὁ ὄφις τῇ γυναικί Οὐ θανάτῳ ἀποθανεῖσθε

Playing The Sinister Game – A Brief ONA History

Editorial Introduction

Since the "sinister strategy" of the O9A often has been, and often still is,
somewhat misunderstood, we republish here Playing The Sinister Game – A
Brief ONA History, first distributed in 2013.

The article may provide some insight regarding both O9A strategy and how the
O9A is and was presenced in the causal; that is, how the O9A has evolved,
changed, and is evolving and changing. A change, a development, obvious in the
fact that O9A is now used in preference to ONA, and rather less obvious to
some in the move away from the overt, 'exoteric', Satanism of Phases I and II,
toward the 'sinisterly-numinous tradition' of Phase III. {1}

Changes, and an emphasis on such things as pathei-mathos and developing

empathy, which were sometimes mentioned or foreseen in some early ONA texts
but which mentions or forseeing were often overlooked.

For example, (i) a letter to Dr Aquino, dated 7th September 1991 ev - included
in facsimile in The Satanic Letters of Stephen Brown - mentioned change and
development of the ONA; (ii) a text, and a table of Aeons, in volume I of Hostia
mentions empathy, and (iii) a text dated 103 yf (1992) from Volume III of Hostia
and titled Mastery - Its Real Meaning And Significance, used the term πάθει
μάθος, pathei-mathos.

This gradual development or change - be it of emphasis, of esoteric techniques,

or of causal forms such as 'satanism' - was also obvious in the fact that
ONA/O9A texts were always subject to revision, as explained in Concerning The
Different Versions Of O9A Texts, and as noted in Playing The Sinister Game
where given the 'open source' nature of the ONA/O9A, {2} it was mentioned
that "the fourth rule is that revisions, comments, updates, bug-fixes, forks and
flavors, are expected, encouraged, and necessary."

Astute students of ONA/O9A texts will notice that the text Geneseos Caput
Tertium, listed in Playing The Sinister Game as being "unpublished", was
published a few months later, {3} as was another "Inner ONA" document, titled
Presencing Azoth: Phase Three 119 – c.157 albeit with some redactions.

Astute students will also notice how some of the typewritten ONA texts
reproduced in Hostia in 1992 include the ° typographical character, often at the
end and often seven in number and which typographical character is often still
used in contemporary O9A texts, ranging from three to five to seven to nine in
number.

°°°

{1} Refer to th text O9A: Beyond Satanism?

{2} The similitudes of the ONA/O9A as 'open source' and as being 'open source
software for human beings' developed around 2009 ev as the ONA was moving
toward Phase III of its sinister strategy. As noted in the 2014 text Overview of
the O9A: An Esoteric Ethos, the O9A

"like open-source computer software can be refined, modified,

updated, and developed, by others, thus in effect easily transplanting
and re-inventing itself when and where necessary without any
assistance from its founder, the pseudonymous Anton Long."
 https://wyrdsister.wordpress.com/2019/01/16/overview-of-the-o9a-2/

{3} https://omega9alpha.wordpress.com/gct/

°°°°°°°

Playing The Sinister Game

Abstract

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

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

Introduction

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

" Satanism is elitist. It does not compromise – its tests, ordeals,

methods and character-building experiences are severe and will never
be made easier to make them acceptable to more people or easier to
undertake." The Hard Reality of Satanism (ONA, first openly
published 1991 ev)

" In essence, we understand Satanism as the individual quest for

self-excellence – to create an entirely new type. This quest involves
practical experience – for only real experience creates character. The
essence that Satanism leads the individual toward is only ever
revealed by practical experience – never by books, never by someone
else's 'teachings', never by words. Words themselves can never really
describe this essence – they can only point the way, hint at it, and
usually serve only to obscure it. In the same way, ceremonies and
forms such as rituals are only means – they are a means to
experience, to symbolize things and thus apprehend what hitherto has
 been 'hidden' or unconscious or instinctive. Furthermore, this quest is
and must be individual – it means the individual develops, via
experiences (and sometimes by learning from mistakes) the strength
of character needed. Or they fail." An Introduction to Traditional
Satanism (ONA, first openly published 1993 ev)

°°°°°

The Game

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

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

Game Rules – Recruitment

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

The first, and the traditional way – still used today in traditional nexions – was
clandestine personal recruitment by someone already involved with the ONA
who would, over a period of time, get to know the prospective candidate and, if
thought necessary, have a friendly private investigator check out their
background. If deemed suitable, the candidate would then be given some
practical tests – some physical challenges, and also some amoral challenges
which often involved them undertaking some so-called 'criminal' activity, with
thieving from and burglary of the dwellings of chosen and tested marks
[mundanes] often being used. Then, if the candidate was successful, they would
be invited to meet one or more members who would judge them for suitability.
Only after this lengthy process would they be invited to become part of an
established ONA group/Temple/nexion. In this traditional way, the candidate
was either: (1) recruited because of their character, or because of some skill or
ability they possessed, or because they were already known to or related to
someone already involved in the ONA; or (2) the candidate themself had sought
to find someone involved with the ONA or sought to find an ONA group/nexion
/Temple, and had succeeded, despite the obstacles placed in their way.
The second way – of open recruitment – was only used for some years, between
the mid 1980′s to the very early 1990′s, during the 'second phase' of ONA
development. This way involved contact being made with the ONA by
prospective candidates via a posted letter send to a post office box. After some
exchange of letters, a meeting might be arranged if their correspondence had
indicated they might suitable, and which meeting was only the first of many
tests.

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

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

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

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

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

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

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

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

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

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

As might be expected, few individuals passed the tests. Of the hundred or so

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

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

°°°°°

The Internet Game and Rules

History

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

This principle of self-replicating self-contained units was one of the foundations

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

Rules

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

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

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

In effect, and from your own experience and knowledge and using your Occult
abilities, you build your own Occult firewall and anti-virus software which filters
out anything suspicious and alerts you to and deals with malware.
Complete trust is earned, and earned only by means of direct personal
interaction extending over a period of causal Time. Partial trust (of varying
degrees) may be earned by events in the real world – for example, a reasonable
level of partial trust can be established by having some friendly private
investigator or sympathetic police office investigate, trace the individual(s) you
are in contact with, and check them out; and a lower level of partial trust can be
established if their identity and deeds have already been verified by several
non-internet 'mainstream' published and non-related primary sources, and
which sources have also been checked.

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

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

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

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

Recruitment

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

Sinister Manipulation

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

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

°°°°°

The Traditional Game

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

Thus, the fundamental purpose of this traditional, non-Internet, game is

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

°°°°°

End of the Internet Game and Future Games

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

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

122 yfayen
(Updated March 2012 CE)

Footnotes

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

The following quotation is from Geneseos Caput Tertium –

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

The third phase is marked by the exoteric emphasis being on the

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

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

°°°°°

Source of information

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

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

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

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

Transition to the Fourth Phase (unpublished transcription of an ONA discussion, Oxonia, 121
yfayen)
 The Latin Picatrix, The Arabic Ghayat al-ḥakim, And The O9A Septenary System

Those who have studied the Renaissance Latin text known as the Picatrix, and
those who have studied the more ancient Arabic text – Ghayat al-ḥakim – on
which it is based, will be aware of three things.

First, that describing either book as an "astrological" text is a mistake, given (i)
what the term astrology now denotes, such as the making of natal charts, and
the writing of horoscopes based on Zodiacal constellations; and given (ii) that
the classical Latin term astrologia denoted the Art (scientia) of knowing and
understanding celestial objects – the stars and planets – and how these objects
might affect mortals given that for ancient Greek and Roman philosophers we
mortals were considered as connected to, as part of, the cosmic order, κόσμος.

Second, that the subject of Ghayat al-ḥakim – and thus of the Picatrix – is this
connection and how a knowledge and understanding of the seven planets, of the
Zodiacal constellations, and the relation between them, was a means whereby
wisdom – an understanding of the cosmos, and of ourselves – could be attained.
Which understanding was of The Unity, the Monas, behind all things.

Third, how a septenary system permeates those two books. Thus, and for
example, the Latin manuscript whose scholarly designation is M – Sloane MS
3679 in the British Library – provides a useful summary of the text, a table of
contents, listing the seven planets, while in Liber II, chapter X, their sigils are
illustrated as follows,

Picatrix

which sigils, however, differ in many respects from those of the much earlier
Ghayat al-ḥakim, and which difference will be discussed later.

Ghayat al-ḥakim

The Picatrix sigils are followed, some pages on, by their Zodiacal associations,
with Saturn for instance, associated with Aquarius (facias in hora Saturni tercia
Aquarri ascendente) and Jupiter with Sagittarius (facias in hora Iovis secunda
Sagittari ascendente) followed by descriptions of other, more human, planetary
and Zodiacal associations and in which descriptions a certain Hermes
Trismegistus is mentioned.
Liber III provides detailed descriptions of other esoteric correspondences
between these seven planets and the twelve constellations of the Zodiac,
including their respective Decans. For example, "Mercurius est minera virtutis
intellective. Et habet aspectum ad sciencias addiscendum et sapiencia et
dialecticam, grammticam, philosphima…" and "Luna est que recipit virtutes
planetarum et infundit eas in mundo virtutis naturalis…"

Liber IV is divided into nine chapters, and concerns "de proprietatibus

spirituum, et de his que necessaria sunt in ista arte, et qualiter imaginibus et
suffumigicanibus et aliis adiuvantur." That is, it concerns the animated
principles – the 'spirits', angelus – associated with the seven planets and what is
required, in terms of such things as incenses, sigils, names, and human-made
objects – imago {1} – for those planets to be understood as symbolic of the
workings of the cosmos and of ourselves.

In Liber IV various sigils are illustrated of a kind now familiar from much later
'grimoire' texts together with the names of the various 'spirits' – angelus –
associated with the seven planets. For instance, Zemeyel with Mars, and Yebil
with Sol.

The incenses associated with each planet, and their recipes, are described with
that of Sol involving "florum spice nardi, sandali crocei et rubei ana 3x, ciperi,
thymi…"

In chapter VII of Book IV it is stated that "deinde scribe in eo nomina septem

stellarum, septem figuras earum et nomina septem angelorum et septem
ventorum. Nomina autem septem stellarum sunt hec Zohal, Musteri, Marrech,
Xemz, Zohara, Hotarid, Alchamar." The sigil of each is then illustrated.

            While more quotations from the Picatrix could be included, sufficient
have been provided to illustrate that the work concerns a septenary system and
the esoteric correspondences of the seven planets including their relation to the
Zodiacal constellations, and the incenses, sigils, tinctures, objects, and names of
the respective animating principles, necessary to acquire an understanding of
the whole system and thus achieve the goal that is wisdom.

There is thus a direct link to the septenary tradition described in the esoteric
and typewritten 1980s O9A text Naos {2} and which O9A system is
independent of the post-Picatrix qabalistic system, with its ten-fold Otz Chim,
which all other, non-O9A, modern Occultists use and which later, Hebrew
influenced, ten-fold system, has since the formation in the 19th century of the
Hermetic Order Of The Golden Dawn, formed the basis of the 'magic' of
Crowley, Levey, and Aquino, and which thus has mistakenly come to be
regarded as an integral part of Western Occultism.

Differences, Influences, And Translations

The difference between the sigils given in the Picatrix and those in Ghayat
al-ḥakim is indicative of two things. First, how the medieval and Renaissance
scribes of the Picatrix (c.1300 – c.1459), not having access to the Arabic text
(c.1050) sought to translate the Spanish translation of the Arabic text that they
had access to, with differences between extant manuscripts of the Picatrix
suggesting that various passages of the Spanish text were interpreted in
different ways.

Second, how the later sigils – and the names of certain animating principles,
'spirits' or 'angels' – in the Picatrix may have evolved in the centuries between
Ghayat al-ḥakim and the Picatrix, with the sigil of Mercurii for example
obviously influenced by the Western alchemical symbol for Mercury.

In regard to modern English translations of the Picatrix, the word magicus is

invariably mistranslated as 'magic' whereas as Anton Long has explained in his
essay Sorcery In Virgil's Aeneid {3} it correctly refers to an ancient Art, a
particular Craft, and not to what is now associated with the words 'magic' and
'magick'. Also, the first paragraph of Liber II of the Picatrix explains in some
detail what is meant:

Sapientes qui naturali sensu sunt dotati numquam cess ant nec
deserunt petere et inquirere ut sapientum secreta sciant et intelligant,
que incluserunt in suis libris et scripserunt verbis occultis. et qui
predicta invenerunt sollicitis inquisicionibus quousque attigerunt que
voluerunt; sed homines imbecilles et intellectu carentes ad predicta
attingere nequeunt vel venire.

Sed motus mee voluntatis processit ad inquisiciones magice et

pravitatum tempore quo iuventute ftorebam. Et studebam in
Centiloquio Ptolomei, in quo dicitur quod omnia huius mundi
celestibus obediunt formis. Et manifestum est quod omnes sapientes
in hoc sunt concordati, quod planete habent influencias et vires in hoc
mundo quibus omnia fiunt in eo et alterantur motu planetarum in
signis; qua de causa cognoverunt quod radices magice sunt motus
planetarum.

In addition, the translation of the Latin imago by the 17th century English word
talisman is a mistake since the Latin implies "a semblance", a crafting of
something which of itself presenced, was a semblance of, what was 'higher',
numinous, by something which was 'lower', material, with such a presencing
well-expressed by Marsilii Ficini in his De Vita Coelitus Comparanda,

"Quomodo per inferiora superioribus exposita deducantur superiora,

et per mundanas materias mundana potissimum dona."

"How, when what is lower is touched by what is higher, the higher is

cosmically presenced therein and thus gifted because cosmically
aligned." {4}
Which is one of the axioms of the Hermetic weltanschauung, and as noted in the
essay An Esoteric Note On The Somnium Scipionis Of Cicero {3} is a more
philosophical restatement of the phrase "quod est inferius est sicut quod est
superius" (what is above is as what is below) from the Hermetic text Tabula
Smaragdina.

            Hence, to obtain a knowledge of what is one ancient source for the O9A
septenary tradition, the student of the Occult and those interested in O9A
esotericism should study the Arabic text of Ghayat al-hakim in preference to the
Latin Picatrix, and also compare that text to Renaissance works such as those
by Marsilii Ficini, as well as study the alchemical texts which mention or which
allude to a septenary system. {5}

August 2018 ev

°°°

{1} The Latin term imago as used in the Picatrix is usually translated as
"talisman". I describe why that is a mistake in the Differences, Influences, And
Translations section.
{2} A facsimile of the 1980s O9A typewritten text is available, as of August
2018, at https://lapisphilosophicus.wordpress.com/naos/
{3} The essay is included in The Eludent Order of Nine Angles, available at
https://omega9alpha.wordpress.com/2018/08/24/the-eludent-order-of-nine-
angles/
{4} The translation is by David Myatt, from his Corpus Hermeticum: Eight
Tractates. Translation and Commentary. 2017. International Standard Book
Number 978-1976452369
{5} Many of these alchemical texts are described in Alchemical And Hermetic
Antecedents Of The Seven Fold Way, available as of August 2018, from
https://omega9alpha.wordpress.com/ἀρρενόθηλυς/

Notes On O9A Ontology And The Ruhaniyyat

While there does not appear to be – from extant Arabic esoteric texts – one
definitive Occult ontology, a consistent theme is of ruhaniyyat associated with
the septenary spheres {1} and which or who thus enable mortals to understand
the influences and the knowledge of those spheres, with imago – talismata {2} –
being one means whereby these influences could be presenced, understood, and
used.

In effect, the Arabic sources consider that the spheres are living immortal
beings and therefore beyond the life of mortals {3} and that they re-present the
divine – in the case of al-Kindi and other Muslim writers, are representatives of
Allah – and that the pursuit of wisdom is the pursuit of knowing the ruhaniyyat
and their influences and effects.

Planetary Sigils: Ghayat al-ḥakim

This pursuit of knowing the ruhaniyyat of the spheres and the crafting and use
of talismata to 'presence' them may be said to be the essence of Ghayat
al-hakim and thus of the Picatrix, with the ruhaniyya named Zemeyel for
instance associated with Mars and Yebil with the Sun.

The ontology is therefore similar to that of several tractates of the Corpus

Hermeticum – in particular the Poemandres tractate – with a hierarchical
septenary system presided over by animating principles or entities with the
mortal gaining sufficient knowledge to know, in respect of classical
hermeticism, The One, The Monas, The Theos; and in respect of Islamic
esotericism, to know Allah, the Omnipotent, the Eternal One.

            In comparison, O9A ontology – although possibly inspired by and having

some of its foundations in classical hermeticism and Islamic esotericism – is
quite different.

Instead of the division between mortal and immortal based as both classical
hermeticism and Islamic esotericism are on the moral assumption of good
(immortal behaviour and living) and bad (mortal behaviour and living) there is
the postulate of causal and acausal beings lacking as this postulate does any
abstractive assumption about 'good' and 'bad' in relation to causal and acausal
beings.

There is also, in the O9A way, no reliance on the 'wisdom' of The One, The
Monas, The Theos, or on an omnipotent, unchanging, God/Allah, as recounted in
some written words or in some texts or by some tradition or as revealed by
some teacher, priest, priestess, or mage. Instead, there is reliance on a personal
pathei mathos: on the individual learning by means of both practical and
esoteric experiences over durations of causal time.

There is also, in the O9A way, no necessary belief in the spheres as living beings
with their ruhaniyyat as having an actual existence, acausal or otherwise.
Instead, there is the praxis of going to what is beyond abstractions – beyond
every ἰδέᾳ/εἶδος, beyond denotata, beyond 'good and evil' and beyond all other
manifestations of opposites – to Being itself, shorn of the concept of deities, of
deity, of separate beings, whether anthropomorphic or otherwise.

Ontologically, therefore there is a rejection of the principle, stated by Plato, that

in respect of ἰδέᾳ/εἶδος, and of Being,
 πρῶτον μὲν ἀεὶ ὂν καὶ οὔτε γιγνόμενον οὔτε ἀπολλύμενον, οὔτε
αὐξανόμενον οὔτε φθίνον

"Firstly, it always exists, and has no genesis. It does not die, does not
grow, does not decay." {4}

For, according to O9A esotericism, (i) every abstraction, every ἰδέᾳ/εἶδος, even
what we term an "archetype", has a genesis (which is ourselves) and also a
particular span of temporal existence, and thus grows and then decays to finally
die; and (ii) that we – we human beings – are the genesis of, an individual
presencing of, Being and have the potential, the physis, to aid and evolve, to
"grow", such a "cosmic being", through for example an individual quest and
thence the discovery of lapis philosophicus, and yet also have the physis
(demonstrated so often by human beings en masse) to be detrimental to Being
and thus cease to evolve as human beings, or to descend back from whence we
were to thus aid, to be, the "decay" of Being.

There is also, and importantly, in O9A esotericism an understanding that such

methods and means as working with acausal entities – such as named Dark
Gods {5}, who are the O9A version of ruhaniyyat – and such rites and talismata
and sigils and Tarot images (archetypes) as may be employed are but a stage;
only a beginning, only a part of a decades long and very personal Seven Fold
Way. There is therefore no fixation on such Dark Gods; no fixation on such rites;
no fixation on talismata and on such archetypes. For they are only learning
experiences; just initial – noviciate – steps on the path to discovering lapis
philosophicus.

129 yf
v.1.03

{1} Ruhaniyyat – singular, ruhaniyya – are the animating principles or entities

which or who – in O9A terminology – presence πνεῦμα, pnuema. They are
commonly – though incorrectly – referred to as 'spirits', 'spiritual beings', or as
'angelic beings', and thus often identified and named as a specific 'angel'
(angelus).

The origin of the Arabic term is the word ruh, which is used in the Koran – for
example Surah 15, v.29 – and which word is often translated as 'spirit' or 'soul'.

Tractate 13 (v.19) of the Corpus Hermeticum – predating the Koran by centuries

– has a similar sentiment to that of the forgoing Koranic verse: πνευματοφόρε
δημιουργέ, which Myatt – in his Corpus Hermeticum: Eight Tractates –
evocatively translates as "Breath-Giver, Artisan" and mentions in his
commentary that the Artisan is "The Master Craftsman whose craft is to make –
to construct, to create – living beings."

{2} The Latin word imago – used in the Picatrix – is commonly translated as
'talisman' which translation, as two recent essays have pointed out, is a poor
translation. For the word talisman now implies an object – an often mass
produced 'charm' – which has become divorced from its ancient origins as a
bridge between mortals and entities such as the celestial ruhaniyyat.

Myatt in his essay Telesmata In The Picatrix uses the term talismata; while in
the essay The Latin Picatrix, The Arabic Ghayat al-ḥakim, And The O9A
Septenary System the author writes that "the Latin implies 'a semblance', a
crafting of something which of itself presenced, was a semblance of, what was
'higher', numinous, by something which was 'lower', material, with such a
presencing well-expressed by Marsilii Ficini in his De Vita Coelitus
Comparanda."

I have therefore decided to use the term talismata in preference to the common
form talisman.

{3} qv. al-Kindi, The Prostration of the Outermost Body, in Peter E. Pormann
and Peter Adamson (editors), The Philosophical Works of al-Kindi, Studies In
Islamic Philosophy, Oxford University Press, 2012.

Another translation of the Arabic title of the text by al-Kindi is The Sujud Of The
Most Distant Sphere where sujud refers to a part of Muslim Salat (prayer) and
implies not only the act of prostration but also personal humility and acceptance
of the power of Allah.

{4} Symposium 210e – 211a. The translation is by Myatt, from his lengthy
commentary on section 9 of tractate 4 of the Corpus Hermeticum.

{5} The Dark Gods of the O9A are described in the 1980s typewritten text
Naos, a facsimile copy of which is – as of August 2018 ev – available at
https://lapisphilosophicus.wordpress.com/naos/

°°°

Bibliography

David Myatt. Corpus Hermeticum: Eight Tractates. 2017. International

Standard Book Number 978-1976452369

David Myatt. Telesmata In The Picatrix. 2017. e-text,

https://davidmyatt.wordpress.com/telesmata-in-the-picatrix/

R. Parker. The Latin Picatrix, The Arabic Ghayat al-ḥakim, And The O9A
Septenary System. 2018. e-text, https://omega9alpha.wordpress.com/2018/08
/27/ghayat-al-hakim-picatrix-and-the-o9a/

David Pingree. Picatrix. The Latin version of the Ghayat Al-Hakim. The Warburg
Institute. 1986.
Peter E. Pormann and Peter Adamson (editors), The Philosophical Works of
al-Kindi. Studies In Islamic Philosophy, Oxford University Press, 2012.

The Esoteric Philosophy Of The Order Of Nine Angles

An Introduction

Esoteric Philosophy

An esoteric philosophy is a philosophy that presents knowledge concerning

matters that are esoteric (τὰ ἐσωτερικά) – that is, concerned with knowledge of
the hidden or inner nature of Being and beings as opposed to that outer nature
which is the province of traditional philosophy. One of the fundamental axioms
of most esoteric philosophies is that the inner nature of Being and beings can
be apprehended, or represented, by a particular symbolism (or by various
symbolisms) and also by the relationships between symbols, for such esoteric
philosophies accept the Aristotelian principle that existence/reality is a
reasoned order capable of being rationally understood, with many esoteric
philosophies also positing – as the ancient Greeks did – that this reasoned order
(κόσμος) has a harmonious, an ordered, structure.

Certain esoteric philosophies – such as the one proposed by the Order of Nine
Angles (O9A/ONA) – also postulate that beings (and especially living beings)
possess or emanate or can best be described by particular energies and that the
ability to sense and 'know' these energies or emanations provides not only an
inner knowledge of such beings but also a means to use those energies to effect
changes both within and external to one's self, with such knowledge and such
use of such energies/emanations/forces forming the basis for occult sciences
such as sorcery, divination, and alchemy. Some of these esoteric philosophies go
further and postulate (as the O9A does) the existence of a 'supernatural' realm
or realms, and which realm or realms is or are the abode of such entities as
spirits, ghosts, and magickal (or 'demonic' or suprapersonal) beings.

The esoteric philosophy of the O9A was first proposed by the pseudonymous
Anton Long in occult writings between 1984 and 2011 and thus is also known as
'the esoteric philosophy of Anton Long' with the Order of Nine Angles itself,
correctly understood, being the various ways this esoteric philosophy (the
theory) can be and has been manifest, by and through individuals, as an
esoteric – an occult – praxis or occult praxises. Over the past forty years, the
esoteric philosophy of the O9A has been manifest by three praxises: (i) the
initiatory hermetic Seven Fold Way; (ii) the Way of the Drecc and the Niner; and
(iii) the Way of the Rounwytha.
The Esoteric Philosophy Of Anton Long

The foundations of the esoteric philosophy of Anton Long are the Myattian
philosophical axioms that an a-causal realm exists beyond the causal, the
physical, world we know and apprehend via our physical senses; that all living
beings are nexions – gates – to and thus connected with this acausal realm; and
that this acausal realm is the source of the 'acausal energy' that animates all
living beings making them alive {1}. On this basis Anton Long described sorcery
('magick') as "the use, by an individual, individuals, or a group, of acausal
energy, either directly (raw/acausal/chaos) or by means of symbolism, forms,
ritual, words, chant (or similar manifestations or presencing(s) of causal
constructs) with this usage often involving a specific, temporal (causal), aim or
aims." {2}

One of unique features of the esoteric philosophy of Anton Long is the lack of
dogmatism and the emphasis on the individual discovering, through practical
means, certain esoteric knowledge. Thus, according to this esoteric philosophy,
the posited acausal realm can be apprehended and understood in two ways: as
physically existing separate from our causal realm, or as an aspect of our
psyche. In the first apprehension, the acausal is the realm of actual acausal
entities – 'the Dark Gods' – while in the second apprehension such entities as
are found, by occult praxis, to exist there are archetypal in nature with the
proviso that an archetype is defined as "a particular causal presencing of a
certain acausal energy. It is born (or can be created, by magickal means), its
lives, and then it "dies" (ceases to be present, presenced) in the causal (i.e. its
energy in the causal ceases)."

Which of these two apprehensions describes – or best describes – the acausal

and acausal beings is therefore a decision for the individual based on their own
practical occult experiences and experiments; experiences and experiments
such as those described in the seminal O9A texts Naos – A Practical Guide To
Modern Magick, published in the 1980s, and Enantiodromia: The Sinister
Abyssal Nexion, published in 2011. These texts offer not only occult workings
invoking archetypal forms and a guided (esoteric) journey among the seven
spheres that, with the associated occult correspondences and symbolisms, are
said to represent the nexus between causal and acausal and thus our psyche,
but also offer a series of practical (exoteric) ordeals and challenges designed to
cultivate self-understanding in the individual and propel them toward occult
adeptship (individuation) and beyond.

This lack of dogmatism and the emphasis on the individual discovering, through
practical means, certain esoteric knowledge is the axiom of 'the authority of
individual judgement'. That is, that the finding of wisdom involves the individual
in discovering answers for themselves through 'pathei-mathos' (a learning from
both exeatic, and occult, practical experiences) and using those hard-won
answers as the basis for the development of their own, often unique,
weltanschauung:
 "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." {3}

For the esoteric philosophy of Anton Long emphasizes the importance of

cultivating empathy as a means of directly gaining knowledge both esoteric and
exoteric. A direct, empathic, and a personal knowing which thus enables an
apprehension beyond even the esoteric symbolisms (such as the seven spheres)
and the occult correspondences used to describe those spheres and the
relationships between them. For such symbolisms and correspondences, and
even archetypes, are – philosophically – considered to be causal 'forms',
abstractions; useful initially, but ultimately obscuring the underlying unity, a
unity that takes us beyond the apparent opposites of 'sinister' (bad) and
'numinous' (good). And it is the knowing of this unity – sans symbols,
archetypes, and words – which is, according to the esoteric philosophy of Anton
Long, the beginning of wisdom; a knowing that cannot be taught but which has
to be found, anew, by each individual, and in which finding both empathy and
self-understanding play an important role. An empathy and a self-understanding
that can be developed by suggested techniques such as: (i) the aforementioned
invoking of archetypal forms and guided (esoteric) journey among the seven
spheres; (ii) the three (or six) month long experience of living alone in the
wilderness that is the Grade Ritual of Internal Adept; and (iii) the month-long
chthonic, isolated, living that is the Grade Ritual of The Abyss.

For such empathy and such self-understanding provide what Anton Long
describes as 'acausal knowing'; a type of directly personal knowing only
attainable, according to him, as a result of both esoteric and exoteric praxis,
and a knowing that complements the 'causal knowing' described by
conventional philosophies and by science. And it is the combining of such causal
knowing with their occult-derived acausal knowing which leads the individual
toward wisdom and the development of their own weltanschauung.

Thus the esoteric philosophy of Anton Long is essentially experiential: more a

practical guide to the individual discovery of wisdom than an academic
philosophy, even though this esoteric philosophy has its own ontology (of causal
and acausal being), its own epistemology (of causal and acausal knowing), its
own ethics – manifest in the importance attached to personal honour {4} – and
its own answer to the question of the meaning of our existence, which is to
acquire wisdom and thus move toward a possible immortal, acausal, existence
{5}, an answer which places this particular esoteric philosophy firmly in the
ancient hermetic, and mystical tradition {6}, and this despite the past emphasis,
by the O9A itself, on their controversial type of 'satanism' {7}.

Misapprehending The O9A

Given the past often strident emphasis by the O9A for some four decades on
what is considered by others to be to "a dangerous and extreme form of
Satanism" {8}, and given that, as a consequence, the O9A has in the past
decade attracted a 'pretendu-crowd' claiming to be O9A and anonymously
disseminating their opinions via the internet, it is unsurprising that the esoteric
philosophy of Anton Long – the foundation of the O9A – has often been
overlooked with the O9A itself misapprehended.

A misapprehension, however, that a study of the detailed, and experiential,

esoteric philosophy of Anton Long would most assuredly correct, especially as:
(i) a fundamental axiom of that esoteric non-dogmatic experiential philosophy is
'the authority of individual judgement' {9}; (ii) the Order of Nine Angles itself is
just the various ways this esoteric philosophy can be and has been and could be
manifest, by and through individuals – currently and in the past as the
three-fold occult praxis of a Seven Fold Way, the Way of the Drecc/Niner, and
the Way of the Rounwytha – and (iii) given that these three ways – like the
esoteric philosophy itself and thus the O9A – are all open to development, for
everything O9A

"can and should be surpassed, refined, changed, when others

discover, experience, and attain knowledge and experience for
themselves." {10}

February 2014

Notes

{1} David Myatt's 1970s metaphysical theory of the acausal, and its
appropriation by the O9A, are described in the 2014 pdf compilation Time,
Acausality, The Supernatural, And Scientific Theories.

{2} Glossary of ONA Terms, v. 3.07, dated 123 Year of Fayen.

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

{4} Refer to R. Parker: The Adversarial Praxis and Logos of The Order of Nine
Angles. e-text 2013

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

{6} Refer to: (i) R. Parker, Perusing The Seven Fold Way – Historical Origins Of
The Septenary System Of The Order of Nine Angles, e-text 2014; (ii) R. Parker,
The Sinisterly-Numinous O9A, e-text 2013.

{7} Refer to R. Parker: The Satanism Of The O9A In Esoteric Context, e-text
2014.

{8} Per Faxneld: Post-Satanism, Left Hand Paths, and Beyond in Per Faxneld &
Jesper Petersen (eds) The Devil's Party: Satanism in Modernity, Oxford
University Press (2012), p.207

{9} Refer to R. Parker: Authority, Learning, and Culture, In The Sinister

Tradition Of The Order of Nine Angles,
e-text 2014.

{9} Anton Long. Satanic Letters of Stephen Brown, Letter to Miss Stockton,
dated 19th June, 1991 ev

On Leaving, Joining, Leadership, and Time

In respect of the Order of Nine Angles, the majority of individuals who show an
interest in, or who declare they are ONA/O9A or are associated with us, sooner
or later leave or move on to other things, be such things Occult, personal, or
otherwise; with their motives or reasons for such a leaving or for such a
moving-on being almost as varied as the individuals themselves.

Most who leave or move-on do so after a few months or after a year or so, and
do so quietly, with no explanation, public or private, although one or two will
make, and latterly have made, some public announcement, sometimes critical of
the ONA or critical of those involved with it or assumed to be involved with it,
or critical of what they assume or believe is the way the ONA is developing.
Sometimes someone who has been associated with – or even been a part of –
the ONA for some years will leave.

Does all this – all this coming and going, and such pronouncements about
leaving – matter? No, it does not matter. Why not? Because it is expected, and
natural; and has been occurring for over thirty years.

It does not matter (i) because of the aims and goals of the ONA; (ii) because of
the time-scale – of decades and centuries – on which the ONA operates; (iii)
because of how the ONA is structured; and (iv) because of what the ONA really
is.

As mentioned some years ago:

"One of the basic aims of the ONA is to create genuine Adepts – that
is, individuals who question, who are rational; who possess genuine
magickal skills; who have gone to and beyond their own limits.
Essentially, the ONA is a LHP organization – there is no morality; no
limits; no sycophancy. In fact, the ONA in its essence is profoundly
 anarchic, and may be said to preach and practice genuine anarchy
{1}. The ONA system, such as it is, is for only limited guidance, on a
direct individual basis, to be given. The novice, the Initiates, are
expected to learn by trial and error, by practical experience […]

It needs to be made clear, yet again, that every Initiate is expected to

work many things out for themselves, that the ONA is only a guide; it
is practical experience, self-insight, and self-honesty, which matter."

Source – http://web.archive.org/web/20111004064402/http:
//nineangles.wordpress.com/reply-to-some-criticism/

As AL wrote in 2009 ev regarding those following the traditional praxis of the

Seven Fold Way:

"Over the decades, several people have come and gone – some only
achieved External Adept; a few achieve Internal Adept. Of those who
wander away, and give up or renounce their Sinister quest, one or two
return, having learnt much – about themselves – during their exile.

Yet some of those who wander away or who may renounce their quest
may still have done some useful work; may still have presenced the
Sinister in some way, and thus have contributed something, or
affected some changes, however small. Some of these may even have
been manipulated into doing such things, into contributing such
things, by a Master, or a Mistress, with their leaving or their
renunciation a sign of their failure.

For such renunciations – whatever the reasons, or the reasons such

people tell themselves – are expected, and indeed natural; part of the
selection process itself. Those who go have failed, and proven
themselves unsuitable; for the real, and the most important test, is
that which lies beyond Internal Adept and which signifies the change
from Adept to Master/Mistress. Of those who thus progress beyond
the Abyss, there have been no renunciations.

Each Grade, of Internal Magick, is thus a test, a selection; and the

move away from each Grade toward the next is also itself a test, a
selection, and one which lasts many an alchemical season – in
exoteric-speak, which lasts for some or often many many years.

Again, such people, such failures, should be viewed in the perspective

of centuries: of the progression toward our Sinister goals, our
disruption of the Old Order, our presencings of the acausal darkness,
and the emergence of the New Aeon, whose Sinister magickal
energies are already being felt, by some, and whose exoteric affects
are slowly causing causal changes." Source – Dark Formless Acausal
In addition, and importantly, two things need to remembered. First, that the
Order of Nine Angles is and always has been based on the principle of

"self-replicating self-contained units; that is, based on the seeding,

development and propagation of certain causal forms, and thence on
the establishment of independent groups and independent individuals
who would be freely provided with all the texts and materials
necessary to either: (1) if they chose, to follow the Seven Fold Way on
their own without any direct personal [centralized] guidance; or (2) to
develop their own system based upon or inspired by the ONA, its
causal forms, praxis, and mythos. These groups and individuals then
would or could be the genesis of other seedlings, with some forms –
such as Insight Roles – when used by such people aiding the sinister
infiltration of the societies of the West." Playing The Sinister Game (pdf)

Second, that the ONA has and always has had both an exoteric [causal] and an
esoteric [acausal/Aeonic] purpose and nature; a dual nature [sinister/numinous;
sinisterly-numinous] manifest in (α) a leaderless, a non-structured,
non-hierarchical collective (or collection) of (often clandestine) individuals,
groups, and nexions, who are all – in some way or other, and in whole or in part
– guided by or inspired by the esoteric philosophy of Anton Long {2}, and in (ω)
the ancestral and occult pathei-mathos of the individual Rounwytha and of the
Inner ONA. Thus, α [alpha] implies – necessitates – the continuing
development/reformation/counter-reformation of 'the theory and praxis of the
ONA' by both individuals and groups, sans sycophancy, with the consequent
subversion of existing forms and structures and the development of new ones;
while ω [omega] implies – necessitates – the pursuit, over decades, of Lapis
Philosophicus by a few (often reclusive) individuals and thus them adding to not
only the occult pathei-mathos of the ONA but to the ancestral pathei-mathos
germane to all human beings.

But it is only to be expected that only a few, now, will appreciate and
understand all of this. Meanwhile, people will continue to 'join' and to leave
what is exoterically known and exoterically described as The Order of Nine
Angles.

June 2013 ev

Notes

{1} On the matter of anarchy, qv the following for example:

a) The text The ONA and Anarchy first circulated in 1991 ev, included in some
compilations of ONA MSS published in the 1990s, and available here –

http://web.archive.org/web/20111004064308/http://nineangles.wordpress.com
/ona-and-anarchy/
b) The Letter to Aquino, dated 7th September 1990 ev, in Vol i of The Satanic
Letters of Stephen Brown.

A useful, working, definition of anarchy is "that way of living which regards the
authority of The State as unnecessary and possibly harmful, and which instead
prefers the free and individual choice of mutual and non-hierarchical
co-operation".

{2} For an outline of this esoteric philosophy, see the chapter O9A Esoteric
Philosophy Of The Order Of Nine Angles: An Introduction.   

Vindex - Mythos And Logos

According to the esotericism of the O9A, Vindex is the name given to the
exoteric (or "outer") nexion through which powerful acausal energies are
presenced on Earth in order to replace the current status quo (the Old Aeon)
and which energies prepare the way for - and then inaugurate the practical
beginnings of - the New Aeon.

Vindex can be presenced ("manifest") in an individual (who may be male or

female). If an individual, Vindex is the embodiment of The Law of the New Aeon,
which is personal and kindred honour, with the O9A Code of Kindred Honour
the new logos - the "word" - which describes this new aeon and which logos is
the unique perceiveration of the O9A.

Used as the exoteric name of an individual, Vindex means "the Avenger", and
while it is traditionally (and semantically) regarded as a male name, with the
Anglicized feminine form being Vengerisse, Vindex is now often used to refer to
either the man or the woman who is or who becomes the nexion.

The essence of the new way of life that Vindex heralds and implements (the
Vindex ethos) is embodied in:

(1) the way of tribes and clans in place of the abstraction of the
modern nation-State; and
(2) the way, the law, of personal and kindred honour in place of the
abstract impersonal laws made by modern governments.

The main opponents of Vindex are those who represent or who accept the
Magian ethos, which ethos is embodied in (i) the monotheistic and patriarchal
religions of Judaism, Nasrany (the way of Jesus of Nazareth), and Islam, and (ii)
in using causal abstractions - political, social, and ideological - as guides,
templates, for personal, social, and societal behaviour in place of individual
pathei-mathos and the "acausal knowing", the perceiveration, the insight, that
the individual faculty of empathy provides or can provide. In respect of empathy
and the O9A,
 The Order of Nine Angles considers empathy to be important, and a
natural human faculty; a faculty which enables an intuition concerning
– a knowing, an experience of – other humans, other Earth-dwelling
life, of Nature and of the Cosmos ('the heavens') beyond the planet
which is currently our home. The knowing that empathy provides is
that of a-causality; of ourselves as a nexion, and of the non-linear
connexions which bind all living beings because such beings are alive.

In effect, empathy provides a wordless (an esoteric) understanding – a

perception – of the nature of living beings, and this perception
compliments the perception of phenomena by means of the
observations and experiments which forms the basis for scientific
knowledge. Thus can empathy – when cultivated, developed, and used
– extend the limited knowledge, and the limited understanding, of
Reality that we may obtain from science.

In the O9A, the cultivation of the faculty of empathy is an essential

part of the training of the initiate as it is considered to be one of the
many esoteric skills which Adepts must possess, and – indeed – as one
of the esoteric skills which distinguishes an Adept from a non-adept.
{1}

Esoterically, opposition to Magian abstractions is represented by the

"traditional Satanism" of the O9A with their Satan - as explained in texts such
as the Geryne of Satan {2} - representing

"someone who is an adversary and who thus is pejoratively regarded

(by those so opposed) as scheming, as plotting against them; that is,
the sense is of ἐπίβουλος - scheming against/opposed to (the so-called
'chosen ones'). Someone, that is, who stirs up trouble and dissent."

The O9A Satan is therefore a being who is opposed to those (such as Zionists)
who regard themselves as chosen by their monotheistic God. Which explains
why the O9A regarded NS Germany as a Magian heresy and as "a burst of
Luciferian light – of zest and power – in an otherwise Nazarene, pacified and
boring world." {3}

            Exoterically, Magian abstractions have replaced living cultures, and
their often rural communities, with a vacuous, artificial, nationalism; with
materialism both capitalist and marxist {4}; with abstract ideologies and
religions, and with an increasingly artificial way of urban living.

A moot point in respect of Vindex is whether the practical (exoteric) opposition

to the Magian ethos will be political, social, or involve an armed struggle. Prior
O9A Phase (or iteration) Three of O9A aeonic strategy, {5} the armed struggle
option was favoured with Vindex idealized as a male or female warrior who
leads an armed urban or rural gang and who - like Brüder Schweigen - achieves
notoriety but whose members and leader, unlike Brüder Schweigen, are not
found and not caught but who instead create an "urban legend", and who thus
attract followers and instigate an armed revolt against The State.

More recently, there has been some support among O9A associates for social,
educational, cultural, and spiritual, movements such as Reichsfolk {6} whose
aims include establishing new rural communities where people they can live
among their own kind according to their own folkish traditions, customs and
laws. Which communities will form the foundation of the New Aeon following
the collapse of the Old, the Magian distorted, Aeon.

August 2019 ev
v.1.01

°°°

{1} The Place of Empathy in the Esoteric Tradition of the Order of Nine Angles,
which text is included in this book.

{2} The text is included in the Feond book, International Standard Book
Number 978-1687255624, or from https://omega9alpha.wordpress.com/geryne-
of-satan/

{3} The quotation is from the text The Nazarene/Magian Ethos - qv.
https://wyrdsister.wordpress.com/2019/09/11/two-heretical-o9a-texts/ - which
provides the necessary context, which is that the O9A considered and considers
National Socialism as just one "causal form" which could be useful in terms of
Aeonic sorcery.

Which aeonic/esoteric use of such a latter-day heretical causal form is one of

the reasons why the O9A is satanic - "evil" - in the eyes of its critics.

{4} In respect of capitalist America and the Marxism of the Soviet Union, Myatt
wrote in his Vindex: Destiny Of The West that they 

"are metaphysically the same, namely in regard to their world

character and their relation to the spirit. In all its implications, the
materialism that has come to dominate the present century and which
is exemplified by America, does not differ from Marxism or socialism -
both represent, despite outward appearance in terms of the type of
government, the same approach to the spirit or ethos of the West.
Both emasculate that spirit, as Heidegger well understood.

For Marxism is not, as Spengler assumed, the logical outcome of the

Faustian will-to-power: rather, Marxism is the ultimate contradiction
of the Faustian. It returns the spirit to earth, to material concern, and
 reduces everything to that which is common. It is totally opposed to
the heroic idealism which is one of the Faustian qualities. The concern
of the Faustian is more will-to-knowledge, more mastery through the
use of a myth or mythos which is at once both numinous and
archetypal."

A facsimile of the first edition of Myatt's Vindex - published in 1984 - is available

at https://wyrdsister.wordpress.com/2019/01/28/vindex-destiny-of-the-west/

See also Myatt's later (c.2003) Mythos of Vindex available at

https://wyrdsister.wordpress.com/2017/05/12/myatts-mythos-of-vindex/

{5} Regarding Phase Three, see the 2011 O9A text Geneseos Caput Tertium
which is included in this book.

{6} qv. https://cosmicreich.wordpress.com/

°°°

O9A Code Of Kindred Honour

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 O9A 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: (i) 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 (ii) by the death of the person to whom
the oath was sworn. Anything else is unworthy of us, and the act of a mundane.

Toward The Abyss - A Guide for the Internal Adept

After perhaps a decade or more replete with the striving To Presence The Dark -
the acausal - in practical ways, there naturally arises within some of our kind –
who have not, out of choice, rigorously followed the traditional Seven-Fold Way
to Internal Adept – certain disabling or troubling doubts and questions, and
sometimes even a real personal anguish.

Occasionally there is even anger, directed at the esoteric path they have been
following, and/or directed at those or some of those involved with our Sinister
Way. Sometimes these doubts are to do with ethics, with the morality of certain
deeds done; sometimes – for those with family and offspring or considering such
– the doubts concern what should they reveal about themselves and their past
to their loved ones and how they should nurture their children.

Most often, however, the doubts concern themselves, their self-identity and
their purpose: Who are they? What have they become? What is there to do now?
Is there nothing more? What was it all for?

Sometimes these doubts lead to regret and thence to a rejection of our Esoteric
Way; very occasionally to a clinical insanity; but mostly they lead to a period of
inner reflexion based on the insight that since a certain threshold has been
crossed by the doing of certain deeds there can be no successful return to
'normal life', to living or trying to life again like a mundane. For they are akin
now to weary combat veterans, who perhaps have seen too much, done too
much, had to make too many difficult decisions.

But such doubts are good; a natural and necessary part of our life-long testing
evolutionary Sinister Way. Doubts arising within all who approach The Abyss,
even though many who reach this stage of disabling or troubling doubts may
not at first intuit this.

For the approach to The Abyss is strewn with many difficulties, which is why so
few venture into it, century upon century, and why few of those few succeed.
Most will fail. For these doubts, such questions – such personal turmoil as
occurs – are only the beginning of the esoteric/alchemical process of
dissolution/unification/reunification that forms the essence of what is known as
The Ordeal of The Abyss.

Thus the meaning sought is in this approach to the nullifying Chaos of The
Abyss – where all vestiges of mundanity, of egotism, of self-identity, of vanity, of
mundane arrogance, are shed to enable a new type of human being to be born.
For it is The Abyss – just one more stage of our Sinister Way – that provides the
necessary context.

What Are The Answers?

The answers to questions, and the how of how to resolve such doubts, are, as
always, for each individual to discover for themselves. Theirs is the continuing
journey; theirs is the success – or the failure. But there are some useful hints
that may guide them, or some of them.

As someone wrote some decades ago, now:

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

Perhaps the answers to many such doubts which an Internal Adept may have
reside in one or more of three things:

(1) In the development of acausal knowing by means of cultivating

Dark-Empathy and Acausal-Thinking;

(2) In the apprehension of Reality that lies beyond what is

conventionally termed The Abyss, and thus beyond causal
abstractions and the duality (the dialectic) of abstracted opposites;

(3) In the sharing of one's temporal life with a partner dedicated to

and following our Esoteric Way and from whom one has no secrets
and to whom one is loyally bound by our code of honour.

In respect of (1), practical means exist  -and have been mentioned in many
MSS) – and which means include the advanced form of The Star Game.
Basically, the person has to become a Rounwytha, then integrate this 'light',
empathic, aspect (melding it into their 'sinister' character born from practical
deeds) to thus acquire the necessary natural balance that makes further
development possible. This takes a certain duration of causal Time – from a year
to much longer.

In respect of (2), such apprehension begins with the feeling, the knowing, of
one's self in the context of the acausal: in the acceptance of the truth that
personal Destiny is an illusion and one is, and always has been, just one
presencing of the wyrdful flow of Change that is the Cosmos. There is then the
practice of Aeonic Sorcery, such as by means of Esoteric Chant. This again takes
a certain duration of causal Time – from a year to much longer.

In respect of (3), if there is no such person, one should be sought. For such a
sharing, according to our Esoteric Way, is part of the balance required. As is -
for some - raising the progeny of one type of such a sharing; as is - for some -
living the life of a Rounwytha; and as is - for some - living alone as a reclusive
sorcerer or sorceress.

What all this means is that they – despite what they believe, or desire to believe,
about themselves – have many more years, often a decade or even more, before
they are ready to enter The Abyss. Many more years of experience, of a
personal learning.

Acta Est Fabula Plaudite

There are as many excuses for failure as there have been and will be failures.
Each failure is just a failure, and the flow of Life goes on, perhaps to the sound
of mirthful laughter, from some Master or Mistress or some acausal being
presenced on Earth.

Sometimes someone – teetering, feeling perhaps The Abyss that awaits and
entices them and yet unbalanced still by a vestige of mundane ego – may even
feel they have been 'used'; and of course they have: by me, by themselves, by
others of our kind, and by the wyrdful flow of Change that is the Cosmos.

But of course The Abyss does not care, the Cosmos does not care, as I and
others of my kind do not care at least in the way some person may want. They
were told, warned – right from the start.

We, The Order of Nine Angles, are as we are – balewa. Difficult; hard; testing;
destructive. A natural rencounter, genesis of new beginnings. No you or I or we,
just one enantiodromia among so many.

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

122 Year of Fayen

Revised 125 yf
v.1.05

Συνέδριον
(Sunedrion)

A Wyrdful Tale

I. One Autumn Evening

There was nothing outwardly suspicious about the house. It was, apparently,
just a normal, old, three-story English town house, built of red brick with a tiled
pitched roof whose front sash windows overlooked that narrow – now thankfully
traffic-free – short cobbled street and whose wooden front door – raised one
step above street level – opened directly onto the widthless pavement.

Positioned as it was in the centre of the town between two churches, St Mary
The Virgin and St Alkmund's, only a few yards from a timbered framed early
17th Century building, and providing as the street did easy pedestrian access to
Butcher Row, Grope Lane, and Fish Street, scores of people walked past the
house every day, oblivious to the fact that there was another story, hidden below
street level: a lower, windowless, ground floor of brick-vaulted ceilings and
quarry-tiled floors accessible only from the Sitting Room by an enclosed,
door-secured, stone staircase. And it was there, where the only light came from
candles and from a warming fire in the brick-built fireplace, that the two young
women had, and late last Autumn, undertaken their rite of human culling.

Like the outer appearance of their house, there was nothing outwardly
suspicious about those women. No occult jewellery; no trendy hairstyles; no
tattoos or body piercings. Their clothes and accessories were discreet, an
understated elegance replicated in the interior of their home. Replicated even
in the first floor bathroom – one of two in the house – which gave no indication
of the events that late Autumn evening when they two, friends and lovers since
the Sixth Form, had efficiently with surgical precision dismembered the body;
clinically cleaning the bath and its surround until not a trace of death remained,
a fact ascertained by the judicious use of a forensic light source.

Their male opfer had been easy, so very easy, to find and entrap. A first killing
planned years in advance when they – following a most wyrdful meeting with a
strange itinerant bearded man – had studiously researched the occult, choosing
university courses and then appropriate occupations to provide them with some
of the necessary skills. For one, it was forensic science and a detailed
knowledge of anatomy; for the other, investigative experience and useful,
professional, contacts with local law enforcement and social services.

As befitted both their personal agenda and their sinister tradition, he – their
opfer – had chosen himself. He had a history of violence toward his wife; toward
other women; and was once tried in a court of law for rape with the trial halted
when his victim – the only prosecution witness – failed to appear in court. He,
smiling, was found not guilty and released. She, the prosecution witness, was
found the following day near her school, having hung herself from the branch of
a tree until she was dead. A week later, and he himself was ensnared: a young
woman at night in a Bar, a few words exchanged, and he was there in their
house where a drugged drink sufficed, no need for the shadowing armed
chaperone until, as planned, they took the mundane down below to smilingly
throttle him by the neck until he, for his sins, was satisfyingly dead.

Thus, as they had correctly surmised, no one would miss or even bother to try to
find that violent misogynist man; his body parts neatly wrapped, weighed down,
and scattered at sea one sunny weekend when, as was often their routine, those
lovers travelled to where their small inshore boat was berthed in a Marina. With
disposal – and then their passionate lustful intimate Champagne celebrations –
over, they began to plan to do a killing deed again and perhaps again, after all
of which they, as they had that Autumn evening, would together on the
Stiperstones to chant their valedictory chant:

Wash your throats with wine

For we have returned to bring forth Darkness and Joy:
We accept there is no law, no authority, no justice
Except our own
 And that culling is a necessary act of Life.
We believe in one guide, Satan,
And in our right to cull mundanes.

°°°

II. A Summer Gathering

To the uninitiated, the gathering in a seminar room in one of the smaller Oxford
colleges during the long vacation seemed to be a small group of academics
meeting to discuss abstruse matters relating to their professional fields of
interest, or – perhaps – a meeting of business people gathered to discuss some
corporate strategy or other. Or, perhaps more realistically, a combination of
both the foregoing, as possibly befitted the recent move in academia toward
finding suitable necessary funds; certainly, the majority of the thirteen
participants seemed to have dressed accordingly.

The four men in greyish well-fitting suits with ties announcing some alma-mater
or some other form of inclusion: the black and red of an Old Malburian, the
rather garish wide brown-yellow-blue stripes of another school, and the more
subdued small green and white stripes (on a blue background) of a certain
military unit. The older, bearded, professorial-looking man wearing well-worn
tweed whose straight-grain briar pipe peeped out from his jacket pocket. The
seven women who, while rather disparate in terms of age, all sported the
corporate look: figure-fitting woollen skirted suits or shift dresses, all in neutral
colours, together with sheer-tights. And, for some reason, all seven wore almost
matching necklaces of small, fine, white, freshwater pearls.

Obviously, or so the uninitiated would have guessed, the two other women were
post-graduates, or perhaps recently appointed to senior management positions.
Not that it was their comparative youth or their most elegant colourful manner
of dress that gave them away. Instead, it was a somewhat initial awkward
self-consciousness, as if this was their first time attending such a triennial
gathering. For they only vaguely knew one person there, having only met him
once so very many years ago when he, after that concert of Renaissance music,
had sought them out to present them with a leather-bound book and then
silently take his leave.

As for this gathering, those two young women had received their unheralded
invitation only weeks before, in early Summer following their successful
Autumnal culling. An invitation anonymously hand-delivered to the town house
they shared; intriguingly consisting as that invitation did of an encrypted
message on high quality paper embossed with a certain sigil. The next day, a
key to the cipher was left; an image of the three-dimensional esoteric ‘simple
star game’; and while it did not take them long to understand its significance as
the required ‘straddling board’ for a Vic cipher, it took them three nights of
sleepless toil to break the code, for the English alphabet and the numerals zero
to nine were mapped to certain squares of the seven boards of that game,
ascertained by the star name of a board and by how the pieces in the image –
each piece marked by symbols – were placed on them.

To the pleasurable surprise of the newcomers, the Oxonia gathering on that

warm summer morning formally began not with words – not with declamations
or invokations or even some speechifying speech – but rather with four of the
women, who, having extracted their instruments from their cases and tuned
them, very professionally played the Andante of Schubert’s Der Tod und das
Mädchen. Which music set the cultured – the non-mundane – tone of the
gathering, as it had at all the others.

No formal introductions, only the professorial-looking man – softly-spoken with

a well-educated accent – giving a short informal talk, as if reminiscing to family
and close friends. Then, a brief discussion concerning certain strategic things,
ended by that gathering’s always cultured end: bottles of Krug Clos du Mesnil
opened, their contents shared. And there were invitations, of course, to dinner
parties for those elegantly attired young ladies, who now most certainly
belonged.

°°°

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

We aid those associated with us or inspired by us to carry out particular esoteric

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

°°°°°°°

Συνέδριον:
οὗτος ὡνὴρ στὰς ἐπὶ τὸ συνέδριον ἐξεκαλέετο Θεμιστοκλέα,
Herodotus, VIII.79.2
 cc. R. Stirling & O9A
2019 ev
This work is covered by the Creative Commons license Attribution-NoDerivs 4.0
and can be freely copied and distributed according to the terms of that license.
Cover Illustration Copyleft Richard Moult: The Ice House
(https://starred-desert.com/statement/)