NexiOn

An Aeonic ONA Zine

125yf: Issue 1.2
Order of Nine Angles
 Issue 1.2

A zine. A journal. A collec on. A repository. Of

ancestral wisdom. Of aural tradi ons. Of ech-
oes from the past. For the unborn. For the
next genera on of sinister ini ates. For you
who will inherit the world.
.:.WTF?
 SEXIONS
Sexion 1:
Articles. A sexion for essays, writings, ona mss
etc.

Sexion 2:
Editorials. A sexion for blips, blurps, editorials,
miscellanea.

Sexion 3:
Echoes from the ether. Snapshots from the past.

Sexion 4:
Advertisement. A sexion for ads, classifieds,
links, notes, etc.
Sexion One
 Order of Nine Angles 101
O9A = esoteric philosophy + praxises + aural tradi on/mythoi + ethos + sinister games

Esoteric Philosophy

° ontology → causal/acausal

° epistemology → causal knowing + acausal knowing

* acausal knowing → empathy → rite of internal adept → camlad rite of abyss

° ethics → code of kindred honour

° ‘meaning’ → individual willed evolu on → new human type → galac c explora on & se,lement

Praxises

° seven fold way → insight roles + grade rituals + pathworkings + star game + occult arts

° drecc/niner

° way of rounwytha

Aural Tradi on

° rounwytha

° dark gods mythos

° esoteric languages → esoteric chant → star game & >

Ethos

° prac cal ordeals, physical challenges, exea c/adversarial living

* exea c/adversarial living → satanism as causal form

° dark arts → occult skills.

° pathei-mathos → individual (self) learning → individual weltanschauung → development/evolu on of O9A

° authority of individual judgement

° kindred honour

° aeonic perspec ve → sinister dialec c → esoteric culture

Sinister Games

° labyrinthos mythologicus
° incitement/propaganda
° esoteric ARg

-ONA-
Atu III by V.:.U.:. [Guards of Wyrd nexion] & Joel Hrafnsson.:.
 Some Notes On The Rounwytha Way

The Rounwytha Way – one of the three O9A praxises {1} – is the most neglected part of the Order of Nine
Angles (O9A/ONA) weltanschauung, with such neglect contributing to the basal misunderstanding of the O9A
itself that exists not only among self-professed modern occultists and satanists but also among academics in-
terested in or researching what is often termed modern esotericism.
The Rounwytha Way – also known as ‘the rouning’ – is an aural pagan esoteric tradition, indigenous to a par-
ticular rural area of the British isles, of a few empaths (most of whom were and are women) for whom there
are no teachings, no dogma, no rituals, no spells, no conjurations, no incantations, no abstract determinate sea-
sons {2} and no unnatural division between ‘us’, as mortals, and Nature and ‘the heavens’ beyond; evident as
such an unnatural division is in positing, and then naming, separate divinities and supernatural beings. There
are therefore no gods, no god, and no goddess; no ‘demons’ or named ‘familiars’. Instead, there is a very indi-
vidual and always wordless awareness, an intuitive apprehension, arising from a natural gift (a natural talent)
or from that faculty of empathy that can be cultivated – according to tradition – by a person undertaking to live
alone in the wilderness for around six months and then, some years later, undertaking to live alone for a lunar
month in a darkened cave or some subterranean location {3}.
In essence, the Rounwytha Way is a manifestation – a presencing – of the muliebral, especially the ‘acausal
knowing’ that arises from empathy with Nature and ‘the heavens’. As Myatt has explained in respect of the
muliebral:
“What is muliebral cannot be embodied in some organization or movement, or in some -ism, or in any causal
form – and certainly cannot be expressed via the medium of words, whether spoken or written – without
changing it, distorting it, from what it is into some-thing else. For the muliebral by its very φύσις is personal,
individual, in nature and only presenced in the immediacy-of-the-moment, and thus cannot be the object of a
supra-personal aspiration and thus should not be ‘idealized’ or even be the subject of an endeavour to express
it in some principles or principles (political or otherwise), or by some axiom or axioms, or by some dogma.
For all such things – forms and words included – are manifestations, a presencing, of what is, in φύσις, mascu-
lous and temporal. Or, expressed more simply, the muliebral presences and manifests what is a-causal – what,
in the past, has often inclined us to appreciate the numinous – while the masculous presences and manifests
what is causal, temporal, and what in the past has often inclined us toward hubris and being egoistic.” {4}
The Rounwytha Way also re-presents that personal perceiveration that an individual pursuing a life-long mys-
tical quest, such as The Seven Fold Way, may discover beyond The Abyss:
“The wisdom acquired, the finding of lapis philosophicus during the penultimate stage of the Way – means
two particular things, and always has done. (i) living in propria persona, in a private manner and sans all pos-
ing, all rhetoric, all pomposity, all ideations; and (ii) having an appreciation, an awareness (sans words, ritual,
thought) of what is now sometimes known as the acausal – of Nature, the Cosmos, of the connexions that bind
life and thus of the illusion that is the individual will, and which illusion sillily causes a person to believe
‘they’ are or can be ‘in control’. These two things form the basis of a particular and reclusive way of life of a
particular type of person: the type known, in one locality, as the rounerer of The Rouning.” {5}
This personal perceiveration is of the nameless, wordless, unity beyond our mortal, abstract, ideations of
‘sinister’ and ‘numinous’, of Left Hand Path and Right Hand Path, and also – and importantly – of ‘time’. For
it is our ideation of ‘time’ – with its assumption of a possible temporal progression, via various temporary
causal forms, toward something ‘better’ or more ‘advanced’ or more ‘perfect’ (in personal or supra-personal
terms) – that underlies the magian/patriarchal/masculous approach that has dominated, and still dominates,
Western occultism and esotericism in general, fundamental to which is a hubriatic egoism: “the illusion that is
the individual will”.
Aspects of the abyssal perceiveration – of the apprehension discovered by someone reborn beyond The Abyss
– are (i) the need to balance the masculous with the muliebral; (ii) ‘the aeonic perspective’; (iii) the importance
of esoteric languages (manifest, by the O9A, in Esoteric Chant and The Star Game); and (iv) aeonic sorcery.
The aeonic perspective, for instance, provides an understanding of aeonic sorcery:
(i) Of the limitation – and the ‘mortality’ – of all causal forms and why, in respect of certain aeonic goals, it is
(α) the cumulative decades and centuries long alchemical (inner) change of individuals individually (via pathei
-mathos), and (β) mythoi, and (γ) ‘numinous symbols’, which are of primary importance. For it is such things
which presence, over long durations of causal ‘time’, that acausal energy which is the genesis of a genuine
evolution, of those changes that endure beyond each mortal and beyond all collocations of mortals (corralled,
for example, via ‘empires’, States, nations, ideologies, or by some leader or by some cause or political party).
(ii) Of why and how each human being – each mortal – is but a nexion and thus can, via esoteric mimesis, re-
store or alter (in particular ways) what others may have, through causal forms or via their living, temporarily
changed.
Rounwytha and O9A – Difference and Similarities
The ‘acausal knowing’ of the Rounwytha – of the particular type of sorceress that the Rounwytha is – word-
lessly, and in a pagan way, encompasses the esoteric knowing that the O9A describe by the term aeonic per-
spective. But instead of the ‘aeonic sorcery’ of the O9A (and thus in place of a sinister/aeonic dialectic and a
particular esoteric strategy and certain tactics) there is only a concern with what is familial and local or com-
munal, so that for the Rounwytha
“there is no interest in, no concern with, matters beyond one’s family, one’s local area of dwelling, and beyond
such problems of one’s neighbours that they personally bring to one’s attention because they may require some
help or assistance.” {6}
Furthermore, there may have been in the past an act – as according to some aural accounts there may have
been a rare recent incident – whereby it was considered necessary to restore the balance that some particular
person, or some deed or deeds, or some natural occurrence, had in their local area upset, and thus why occa-
sionally and in respect of some rotten person,
“why their removal – by exile or by cull – would end (cure) the sickness, restore the balance their rotten deeds
and they themselves had caused to be upset, restoring thus the natural flow, and gifts, of Life: of health, fecun-
dity, happiness, good fortune.” {6}
For the Rounwytha Way is a very individual one rooted in a particular rural area, and one which occasions cer-
tain natural and necessary responsibilities and duties to certain others in the same locality. A Way which con-
tinues, and manifests, what the pagan weltanschauung – at least in Europe – anciently embodied: an intuitive/
empathic understanding of ourselves and of our local rural community as an affective and effective connexion
to Life {7} and a connexion that needed no god, no named gods or goddess, no ‘prayers’, and no rites or ritu-
als: only those wordlessly left personal offerings to the (always un-named) gods/divinities, and the natural
ability of an empathic sorceress (or, more rarely, a sorcerer) to foresee/foreknow and to intuitively/
empathically (and thus wordlessly) know how to restore (often via memesis) the natural balance that some
mortal, or some natural occurrence, had temporarily upset. This is the understanding of personal, and commu-
nal, fortune and misfortune being a gift: a manifestation, to we mortals, of how Nature and ‘the heavens’ work
and of who and what and why we mortals are, as beings temporarily presenced on this planet we call Earth.
However, in essence it is this ancient paganus understanding and knowing – with its empathic awareness of a
possible ‘afterlife’ beyond our temporarily presencing as an often egoistic individual – which suffuses the
O9A, and indeed which re-presents the O9A weltanschauung, beyond the polemics, beyond the propaganda,
the incitement; beyond the causal form of ‘satanism’, beyond (and the genesis of) its japes and Labyrinthos
Mythologicus and mythos and sinister dialectic. And an understanding and knowing re-presented, most obvi-
ously, in its hermetic Seven Fold Way and its apprehension of the sinisterly-numinous, for the O9A, via its
praxises, requires
“the individual 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 pro-
cess.” {8}
R.Parker
2014
Footnotes
{1} qv. R. Parker, Some Advice For Neophytes Regarding The Order of Nine Angles. e-text 2013.
{2} qv. the Esoteric Dating and Aural Traditions section of the essay Denotatum – The Esoteric Problem With Names.
{3} qv. the Camlad Rite of The Abyss. Aural tradition relates that, centuries ago, a certain place near what is now the town of
Bridgnorth was occasionally used. Another such place once existed near Little Wenlock, while old mine workings near the Stiper-
stones were also sometimes used.
{4} Some Questions For DWM. e-text, 2014.
{5} Anton Long, The Enigmatic Truth. e-text, December 2011 CE. As I mentioned in my essay Myatt, The Septenary Anados, And
The Quest For Lapis Philosophicus:
“The term in propria persona [...] has a long literary and scholarly usage beyond its more recent legal connotations (legal connota-
tions which someone searching the internet will find and assume describe the meaning of the term). The literary and scholarly usage
includes the sense of someone speaking ‘in propria persona’, as opposed (for example) to ‘the passive voice’. Thus, someone living
‘in propria persona’ would suggest something to the intelligentsia, as the above quotation would.”
{6} The Rounwytha Way In History and Modern Context, n.d. but c. 2011
{7} As mentioned elsewhere, the O9A – et al – make a distinction between affective and effective change(s). Symbolically under-
stood, affective change is an acausal – an a-temporal – change, and one whose genesis is or can be sorcery: i.e. a presencing of
acausal energy via a nexion, be that nexion an individual, or some manufactured form (such as an archetype or mythos) or some
esoteric technique (such as Esoteric Chant or The Star Game).
{8} R. Parker, The Sinisterly-Numinous O9A. e-text, 2013.
 Last Word On The Order Of Nine Angles?

One important thing that many self-professed occultists – and latter-day satanists – forget or don’t know or
can’t comprehend is that to understand and appreciate the Order of Nine Angles (to know what being O9A
means) you really have to know about and understand and appreciate the sinister-numinous life of the pseu-
donymous Anton Long. Because:
(i) as mentioned in the essay “Myatt, The Septenary Anados, And The Quest For Lapis Philosophicus” he cre-
ated the O9A – and devised the seven fold way – as things, presencings, “which can lead to the creation of
strong, really dangerous, ruthless individuals [and] which are so subversive that no laws could ever outlaw
them, and that attempts to restrain them, to outlaw them, would only make them more attractive to some indi-
viduals.” (ii) His own strange life is suf icient of itself to illustrate what a dedicated, modern, decades-long
occult quest for knowledge and wisdom is all about and involves. (iii) He is an example of what the Seven
Fold Way means and implies in real life, re (a) overcoming physical challenges (running a marathon, cycling
over 200 miles in 12 hours, etc); (b) exeatic living; (c) undertaking criminal ‘insight roles’; (d) experience of
both the sinister (neo-nazi extremism, inciting murder and terrorism, running a gang of thieves, etc) and the
numinous (being a monk, a nurse, writing poetry, etc); and (e) scholarly learning (translating and writing the
most comprehensive (to date) commentary on the ancient Pymander tractate, etc).

Understood thus, the Order of Nine Angles is just:

(1) The esoteric philosophy of Anton Long. Ontology → causal/acausal. Epistemology → causal knowing +
acausal knowing. Ethics → code (logos) of kindred honour.
(2) The occult praxises, based on that philosophy, codified by Anton Long; especially the Seven Fold Way
with its roots in Hellenic hermeticism and influenced by Arabic and Indic esoteric sources.
(3) The pagan Rounwytha (Camlad) tradition with its emphasis on the muliebral virtues and muliebral occult
skills (such as empathy).
(4) The modern unique example that the strange, sinister-numinous, documented life of the pseudonymous
Anton Long affords. [A life documented under his 'real' name.]
(5) Those who are influenced by, or are inspired by, or seek to emulate/practice (1) – (4).
(6) Those who desire to became another unique example to others by equalling or surpassing the strange, sin-
ister-numinous, life of the pseudonymous Anton Long.
Little wonder then that, ignoring or ignorant of these six things, the latter-day satanists – pompously, arrogant-
ly, or because of their prejudice – write such BS about the O9A.

-o0o-

JB
“Nemicu” by Tempel of the Black Sun nexion [Russia]
 Sinister Experien al Eleutheria
The Five Core ONA Principles Explained

Introduc on

The essence of the sinister (the LeD Hand Path) associa on known as The Order of Nine Angles is that - as
praxis, as a living society of diverse human beings - it is a sinister experiental means of individual and collec-
ve eleutheria. A prac cal way which enables our libera on from such forms (causal abstrac ons) as hold us
in thrall physically, psychically, and collec vely, and thence enable us to evolve ourselves, as individuals, and
to establish new ways of living consistent with eleutheria, with our freedom to be unique individual human
beings.

One such form of thralldom is that of morality. Another is modern na on-States with their taxes, their imper-
sonal laws and their use of force and the threat of imprisonment in order to keep their control. Other types
of thralldom include all -isms and all the -ologies that have been manufactured over millennia, from religions
to poli cal ideologies to social and poli cal theories.

This libera on of ours is sinister - of the LHP - because it is here cal, in conflict with and in opposi on to the
status quo, and because it is directly personal, requiring as it does the individual to begin a new life, a new
way of living, where it is their own personal judgement, their own effort, and their experience and ac ons,
that ma,er.

Our sinister libera on is of two kinds - the individual and the Aeonic, and both of these take certain dura-
ons of causal Time, from a few years in the case of individuals, to several centuries in the case of Aeonic
libera on. This Aeonic libera on is the prac cal destruc on of the exis ng status quo (manifest for instance
in na on-States and their laws) and the emergence of our New Aeon, manifest in our new ways of sinister
individual and tribal living.
This individual libera on occurs when a person decides to change themselves and their life by using our prac-
cal sinister methods and techniques - by becoming sinister in real life.

Aeonic libera on occurs when liberated sinister individuals - either alone or in concert with others of our kind
- Presence The Dark by prac cal sinister deeds and by living in a sinister way, individually or with others of
our liberated kind.

Core ONA Tradi ons

The core ONA tradi ons are also known as The Five Core ONA Principles, and these are the basic principles/
tradi ons on which the Order of Nine Angles is based and which may thus serve to dis nguish us, exoterical-
ly, from all other esoteric/LHP/Satanic/sinister groups. These tradi ons express our how and our why - our
here cal, sinister, character and our sinister sorcery - and the tradi ons are manifest in a prac cal way in our
gangs, our Dreccs, our Niners, our clans and tribes; in our nexions following the Seven-Fold Way of sinister
training, and in our individual sorcerers and sorceresses.

These tradi ons define us as a new breed, and dis nguish us from mundanes. These basic ONA tradi ons
are: (1) the way of prac cal deeds; (2) the way of culling; (3) the way of kindred honour; (4) the way of defi-
ance of and prac cal opposi on to Magian abstrac ons; (5) the way of the Rounwytha tradi on.

Thus, prac cal sinister deeds change, inform, and test the individual. They breed - are the genesis of - our
new type of (sinister/satanic) human being. Or such deeds break and destroy the individual. This is hard, but
necessary, and we waste no me on such failures.

Thus, kindred honour means we as individuals are the only law: that we acknowledge that the only accepta-
ble law and the only acceptable jus ce are those that derive and are based upon our own individual judge-
ment and experience - that is, on the principle of kindred honour. This is profoundly here cal, in these days
of the na on-State, of 'interna onal laws' and of suprana onal 'law enforcement' organiza ons and so-called
interna onal 'courts of law'.

1. Prac cal Deeds

The principle that it is prac cal deeds which breed our kind, and which thus are necessary and required. Prac-
cal deeds undertaken in real life and which deeds express our sinister ethos: that is, they are exea c, they
challenge, they test, they are hard and difficult, they are amoral, they are here cal, and they are dangerous.
One such prac cal deed undertaken by our kind – or by those desirous of becoming one of us – is culling.

For us, such deeds come before words and before any theory – even before our own kind of esoteric theory.

2. Culling

The principle that culling – of mundanes – is natural, and also necessary for our kind, both in personal and in
Aeonic terms. To cull is to test one’s self and to gain some necessary sinister experience.
Exoterically, culling is our esoteric badge of sinister-honour, and marks us – internally, to ourselves, and ex-
ternally, to those of our kindred whom we personally know and trust. Thus, such a blooding-in is a condi on
of joining us – as Drecc, or as a Niner, or as a pledged member of a tradi onal nexion.

One either culls or one reveals an inner weakness, a cowardice: a refusal to be sinister in real life. If one culls
and succeeds, then one has shown the cunning, the skills, the character, that make and mark our kind. If one
culls and fails – and so, for example, gets caught by some mundane ‘authority’ and so becomes confined –
then one has failed, and one can either accept that failure (and forever remain mundane), or use that failure
as a learning experience and thus as another opportunity, for instance to make a name for one’s self in some
place of mundane confinement and/or recruit there and blood-in others there and so establish there a nex-
ion of our sinister kind, to the detriment of mundane ‘authority’, and as a new presencing of our Sinister
Code.

As men oned elsewhere, culling is of two kinds – the individual and the collec ve.

The individual is when a specific individual is removed because of specific deed or deeds done, with
their ro en character so revealed. The collec ve is when a specific method – such as combat, insurrec-
on, revolu on – is being used either by one of us as a causal form or within a rôle, or by a nexion (or
colloca on of nexions) as a means or tac c to implement Aeonic strategy, and which collec ve type of
culling does not target specific, named, individuals, but rather ‘the sworn enemy’ any of whom are
deemed acceptable targets.

Thus, individual culling involves giving the poten al opfer a spor ng chance by tes ng them according to our
well-established guidelines for the tes ng of opfers; while collec ve culling does not require such guidelines,
only that the target(s) belong to or are part of the group designated as sworn enemies, it being for individual
nexions, or a gang of Dreccs/Niners, to decide for themselves as to who and what are their sworn enemies, it
being understood that such nexions, such Dreccs and Niners, are by their very nature at war with mundanes
and with the Magian System, exemplified as this System is by the modern na on-State with its laws, its so-
called Courts of Law and its Police and armed forces.

3. Kindred Honour

The principle that our kind are dis nguished by their behaviour toward each other and by their behaviour
toward mundanes.

This means that we divide human beings into two different kinds - (1) those who are of us or who have the
quali es, the poten al, to become of us, and (2) those who are not like us. Our kind are made by their ac-
ceptance of the principle of personal honour and by living according to this principle. Hence, someone be-
comes of us when they pledge to live their lives according to the principle.

Thus, our behaviour toward our own kind is guided by our Law of Kindred Honour (aka The Law of the Sinis-
ter-Numen aka The Dreccian Code aka The Sinister Code - given in full below). Our behaviour toward mun-
danes - our treatment of them - is guided by our understanding of them (and their wealth and property) as a
useful resource and as useful subjects for whatever causal form(s) we may employ to achieve our esoteric,
Aeonic, aims and goals.

Thus, we have respect for our own kind, and only our own kind – with such trust being earned, and with our
kind known to us by their prac cal deeds, by their behaviour, not by their words, wri,en or spoken.

Thus, we regard mundanes as useful and oDen necessary since they are the ones who make our chosen caus-
al forms work when we undertake works of Aeonic sorcery or when we desire, by means of some causal form
or forms, to exea cally enhance our own causal existence and/or learn from sinister patheimathos.

In this sense, mundanes are or can be useful nexions whose (acausal) energies (life-force) we direct and use
for our own purposes and/or to achieve our aims and goals and/or those of the ONA. Hence, if we use a po-
li cal form or some religious causal form – for whatever reason – then mundanes are required, necessary, to
presence that form in the real world: to achieve the goals set/defined by such a form with such mundanes
adhering to or believing in such a causal form and of course being expendable.

4. Opposi on to Magian Abstrac ons

The principle that our kind not only know Magian abstrac ons for tyranny that they are, but also are pledged
by prac cal means to subvert, undermine, overthrow, and destroy The System based on these abstrac ons
and replace it with our own ways of living based on our tribes and our Law of Kindred Honour.

The System (and thus the Magian ethos) is manifest in a prac cal way – exoterically – in the tyranny of the
modern na on-State, with its abstract laws, its poli cs, its consumer-capitalism, its dishonourable impersonal
so-called ‘jus ce’; in the vulgar mass ‘culture’ that has replaced living ancestral tradi ons based on aural
pathei-mathos, and in subservience to dogma, ideas, ideology, ‘qualifica ons’ and spiel, over and above prac-
cal experience and a learning from such individual experience.

The System (and thus the Magian ethos) in manifest in terms of psyche and archetypes in the religions of
Nasrany, Islam, and Judaism, in the Magian Occul sm propagated by the likes of Crowley, the CoS, the ToS,
and others, and in modern myths such as that of ‘democracy’ and that of holocaus anity, both of which
myths have now become akin to official religions for Homo Hubris sponsored by all modern Western na on-
States.

Among our prac cal means to subvert, undermine, overthrow, and destroy The System are our Dreccs, our
Niners, our Balobians, and our gangs. Among our esoteric means are our tradi onal nexions and their Aeonic
sorcery, and which sorcery includes the use/manipula on of specific causal forms, including some forms
which may seem to be, exoterically and by mundanes, a part of The System.

Thus, our kind (1) are known by their prac cal ways of living (based on tribes and our Dreccian law and jus-
ce) and which ways are harbingers of our New Aeon and which ways by their very nature oppose the Magi-
an and The System (even though this opposi on may never be overtly stated); and/or (2) are known by their
overt prac cal esoteric and exoteric opposi on to all causal abstrac ons and thus by their emphasis on the
five core ONA tradi ons.

5. Rounwytha Tradi on

The Rounwytha tradi on is also known as The Way of the Rounwytha. This is the muliebral tradi on or princi-
ple which forms the basis for the inner (esoteric) Way of the ONA and which thus is one of the core principles
on which the ONA is based. In prac cal terms, and exoterically, this principle means: (1) a recogni on of the
need to extend one’s facul es by cul va ng, developing and using esoteric empathy (aka Dark-Empathy),
and (2) the understanding that our Dreccian Code applies without fear or favour – equally, without dis nc-
on – to men and women of our kind, and that our kind are judged solely by their deeds and by how well
they uphold kindred honour, and not by gender, sexual preference, or by any other Old Aeon categoriza on
or prejudice. Thus this principle means, for instance, that the Vindex of ONA tradi on can be either a male or
a female warrior.

Esoterically, this tradi on/principle is expressed in the archetype of The Lady Master and in the acausal form
(the acausal en ty) Baphomet, The Dark Goddess of ONA esoteric tradi on to whom human sacrifices were
and are offered.

Furthermore, to cul vate, develope, and use the faculty of esoteric empathy is a Dark Art – and this par cu-
lar Dark Art can be cul vated and developed in two ways, one exoteric, and one esoteric.

Exoterically, this par cular Dark Art can be cul vated and developed by those of our kind who seek to or who
have the character (the wyrd) to live a prac cal sinister life as, for instance, a Drecc, a Niner and who thus
express the Rounwytha tradi on by their very prac cal way of tribal living in accord with our Sinister Code.
That is, it is this style or way of living which, over years, develops this faculty as a successful response to the
challenges inherent in such a tribal living and inherent in such a prac cal, years-long, implementa on of Kin-
dred Honour.

Esoterically, this par cular Dark Art can be cul vated and developed as part of the life-long commitment of
those of our kind who have chosen to follow (who have the character, the wyrd to follow) the inner (the eso-
teric) way of individual training to Adept and beyond, and who thus undertake at the very least the basic
Grade Ritual of Internal Adept.

As a Dark Art, the skills so developed enhance our character and our living in prac cal ways and in a manner
consistent with our unique and individual wyrd, as well as, for example, giving us advantages over mundanes
and the ability if and when required to use/manipulate mundanes.

Fazit

The Order of Nine Angles, as living kollec ve based on our five core tradi ons, is a par cular and prac cal
means to both individual and collec ve (human) libera on. A means, over decades and centuries, to a New
Aeon. Our unique sinister sorcery is these five core tradi ons and in the individuals and nexions who mani-
fest them in diverse prac cal ways.

Anton Long
Order of Nine Angles
122 Year of Fayen

The Sinister Code

Those who are not our sinister brothers or sisters are mundanes. Those who are our brothers and sisters live by - and are prepared
to die by - our unique code of dark (sinister) honour.

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

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

Our duty – as individuals who live by the Code of Sinister-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 obliga on – as individuals who live by the Code of Sinister-Honour – is to seek revenge, if necessary unto death, against any-
one who acts dishonourably toward us, or who acts dishonourably toward those to whom we have sworn a personal oath of loyal-
ty.

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

Our obliga on – as individuals who live by the Code of Sinister-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 mes.

Our duty – as individuals who live by the Code of Sinister-Honour – is to se,le 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 sinister honour or who makes mundane accusa ons against us.

Our duty – as individuals who live by the Code of Sinister-Honour – is to se,le our non-serious disputes, among ourselves, by hav-
ing a man or woman from among us (a brother or sister who is highly esteemed because of their sinister deeds), arbitrate and de-
cide the ma,er for us, and to accept without ques on, and to abide by, their decision, because of the respect we have accorded
them as arbitrator.

Our duty – as sinister individuals who live by the Code of Sinister-Honour – is to always keep our word to our own kind, once we
have given our word on our sinister honour, for to break one’s word among our own kind is a cowardly, a mundane, act.
 The Ontology and Theology of Tradi onal Satanism

The Nature of Reality According to Tradi onal Satanism

The fundamental ontological axioms of the Sinister Way of Tradi onal Satanism are: (1) there are two types
of being, differen ated by whether or not they possess, or manifest, what is termed acausal energy, and (2)
that we can only correctly and currently know a manifesta on of acausal energy, an acausal being, through
our currently under-developed and under-used psychic facul es.
Reality, for Tradi onal Satanism, is postulated to be the Cosmos, with this Cosmos having a bifurca on of
being: that is, the Cosmos exists - is manifest - in both causal space- me, and in what we term acausal space-
me. Causal space- me has three causal spa al dimensions and one causal Time dimension, and acausal
space- me has n number (a currently undefined number) of acausal dimensions (which are not spa al) and
an acausal Time dimension. Causal space- me can thus be considered to the phenomenal, physical, universe
we are aware of through our senses, and this universe is governed by physical laws and contains physical,
causal, ma,er/energy.
Tradi onal Satanism posits, and accepts, that they are acausal beings exis ng in acausal space- me ( see
footnote 1 ) just as there are causal beings exis ng in causal space- me, which causal beings include our own
human species, and the life which shares this planet, Earth, with us.
According to Tradi onal Satanism, all causal living beings (exis ng or having their being in the causal physical
universe) are understood as a presencing, in the causal, of acausal being (or energy) by the fact that they are
alive. That is, all causal living beings are all connexions - nexions - between the causal and the acausal con n-
uums.
The Being of Nature
Nature may be defined as that innate crea ve (acausal) force (or energy) which operates in the physical
world, on this planet, and which causes, or is the genesis of, and controls, causal living organisms in certain
ways. These "certain ways" are the laws of Nature. The 'evolu on of species' is a term used to describe one
theory about one of the ways in which Nature is assumed to work, in the causal Universe (the causal con nu-
um).
Nature can thus be conceived as a type of being. This does not mean that Nature should be understood in
anthropomorphic terms, but rather that Nature is a living, changing, en ty: some-thing which is alive; that is,
Nature is another example of a nexion - of where there is a connexion between the causal con nuum and the
acausal con nuum. We ourselves, as human beings, are simply - on planet Earth -one manifesta on, one
presencing, of Nature among many: that is, we are subject to the laws of Nature, the laws which govern or-
ganic change and organic life itself. Like all causal life on this planet, we causal beings are born, we grow and
change, and our causal being dies, that is, ceases to be imbued with -to be animated by - acausal energy.
That is, "we" cease to have a causal life. Most Earth cultures had, or have, a belief that Nature is living, and
the Mother of, the bringer-forth of, all life.
In olden mes, Nature herself was oDen personified in terms of gods, and goddesses. That is, we apprehend-
ed Nature in terms of ourselves - in terms of individual causal beings with names, a history and a dis nct per-
sonality. However, this type of apprehension is no longer necessary nor valid since we have developed, over
the last few thousand years, the faculty of pure reason, and the faculty of acausal empathy, and can under-
stand Nature, ourselves and the cosmos beyond Nature, in a natural manner without such intermediate ab-
stract forms. That is, we can now apprehend Nature as Nature is. Hitherto, we projected human-type causal
forms onto Nature in an effort to comprehend Nature as we did not possess much of an understanding of the
Cosmos beyond Nature and beyond the causal, and how Nature is but part of this causal and acausal Cosmos.
The Philosophy of Tradi onal Satanism
The essen al star ng point for a philosophy is to pose, and answer, the ques ons about the origin and mean-
ing of life - or, more specifically, about our causal lives, as human beings, in the causal Universe, on this plan-
et we call Earth.
Tradi onal Satanism does not believe that we human beings, and causal life itself, was created by some Su-
preme Being, which supreme Being is commonly referred to as God. According to Tradi onal Satanism, life
evolved naturally on this planet, from finite beginnings we as yet do not precisely understand. The essence of
the Tradi onal Satanism perspec ve about our origins in the causal Universe is reason - or rather, what used
to be called Natural Philosophy: through observa on, experiment and the use of reason, or logic, we can un-
derstand our world, the causal Cosmos, and ourselves. Thus, Tradi onal Satanism is, in one important re-
spect, a ra onalist Way of Life which accepts: (1) that the Causal Universe (or Causal Reality) exists inde-
pendently of us and our consciousness, and thus independent of our senses; (2) our limited understanding of
this causal 'external world' depends for the most part upon our senses - that is, on what we can see, hear or
touch; that is, on what we can observe or come to know via our senses; (3) logical argument - reason - and
experiment are the best means to knowledge and understanding of and about this 'external world'; (4) the
Causal Universe is, of itself, a reasoned order subject to ra onal laws; (5) our faculty of acausal-empathy is a
means for us to know the nexion we are, and how we can discover our correct rela onship to all other life.
Thus, prac cal reason -Natural Philosophy - enables us to comprehend the external, physical, causal, Uni-
verse.
Furthermore, Tradi onal Satanism also affirms that the knowledge and understanding of the causal Universe
- achieved by means of reason and observa on - is not the only type of knowledge and understanding availa-
ble to us, for there is knowledge and understanding of the acausal con nuum, and the acausal beings who, or
which, exist (and "live") there, and that our psychic facul es enable us to sense, to begin to know, and are
one means of comprehending, acausal Life in all its variety and forms. An axiom of Tradi onal Satanism is
that by developing our latent psychic facul es we can gain a be,er understanding - and more knowledge of -
Nature, of the acausal, and of acausal beings, and thus of ourselves.
The Answers of Tradi onal Satanism
The Philosophy of Tradi onal Satanism accepts that the purpose of our mortal, causal, lives is essen ally two
fold. First, to change, to develope, to evolve, ourselves, and to explore and to enjoy the possibili es that
causal life offers - for our mortal, causal, life is a limited, finite, opportunity. Second, that if we develope,
evolve, ourselves in a par cular way - and especially if we develope our psychic facul es - there exists the
possibility of us, as a new type of being, living-on beyond our causal death, in the acausal con nuum.
Thus, the Philosophy of Tradi onal Satanism asserts:
(1) That we human beings possess the poten al to par cipate in and to control our own evolu on - that is,
we have the (mostly latent) ability to consciously evolve to become the genesis of a new human species, and
that genuine esoteric Arts - and especially and in par cular The Dark Arts - are one of the most viable ways by
which such a conscious evolu on can occur;
(2) That genuine esoteric knowledge and insight - and thus genuine self-understanding and self-evolu on -
requires both a development of our latent psychic facul es and a prac cal knowledge of the acausal con nu-
um deriving from a coming-to-know acausal beings;
(3) That what has hitherto been known and described as magic(k) - especially Dark Sorcery, or Black Magic(k)
- is one effec ve means of coming-to-know certain acausal beings, and is thus a beginning to understanding
the acausal itself. Our psychic facul es include what may be termed acausal empathy (otherwise known as
sinister empathy, or esoteric/magickal empathy) and acausal thinking.
Acausal empathy is basically sensi vity to, and awareness of, acausal energies as these energies are pres-
enced in living beings, in Nature, and/or presenced in the causal either via some acausal being, or directly, as
"raw" acausal energy (that is, acausal energy trying to find some causal form to inhabit). Various esoteric
(Occult) means and techniques exist to develope such acausal empathy.
Acausal thinking is basically apprehending the causal, and acausal energy, as these "things" are - that is, be-
yond all causal abstrac ons, and beyond all causal symbols, and symbolism, where such causal symbols in-
clude language, and the words and terms that are part of language, and what has hitherto been regarded as
the terms and symbols of conven onal Occul sm, for such conven onal Occul sm is ineluctably bound to
causal thinking. Various genuine esoteric (Occult) means and techniques exist to develope such acausal think-
ing. An important aspect of acausal thinking is thinking in terms of acausal me - that is, not in terms of the
linear "cause and effect" of the causal con nuum, bur rather in what can be inaccurately described in terms
of Simultaneity, of there being "ac on at a distance" unlike in conven onal (causal) physics.
The Living Beings of The Acausal
According to Tradi onal Satanism, there are several types of dis nct acausal beings who exist in the acausal
con nuum, known to us - historically and otherwise - from Adepts who, having developed acausal empathy
and acausal thinking, have discovered or come to know of, such beings.
Acausal beings are beyond our causal concepts and abstrac ons. Some dwell (and can only exist in) the
acausal spaces, while others can dwell or be manifest in both the acausal and the causal, with there being
many different types of acausal en es all of which have their own "nature" or type of being.
Essen ally, they have no physical form, as we define and understand physical form (for example, a body) alt-
hough some types of acausal being, who can dwell or manifest or be presenced in our causal spaces, can
dwell-within, or presence themselves within or be presenced within, a causal form such as a living body or
being (including a human being) and some of the acausal beings who can or who have done this are known as
"shapeshiDers". We cannot "see" or detect (by our limited physical senses or by using causality-based physi-
cal instruments) unpresenced acausal beings who may be transi ng through or dwelling-within our causal
spaces (our physical world/universe) if such beings have not accessed, or presenced themselves, in some
causal, living, form (or even, in most cases, even if they have done this). However, some of us (and some oth-
er life) may some mes "feel" or be aware of some such acausal beings: for example, if we possess a certain
type of empathy or have the esoteric knowledge to detect some such transi ng or in-dwelling acausal beings.
Since these acausal beings are beyond our causal concepts and abstrac ons, it is incorrect to judge such be-
ings according to our limited, causal, "morality". They are neither "good" nor "evil". They live according to
their own nature, as acausal beings, just as, for example, a wild predatory animal lives according to its wild
predatory nature. According to esoteric tradi on, there are some acausal beings who are drawn or who have
been in the past been drawn toward our causal spaces (our physical universe/world) because they do or have
acquired the ability to "feed off" certain types of emo on (or "states of being") which emo on (or "states of
being") are but types of energy.
Due to the nature of the acausal spaces (and thus the nature of acausal energy) acausal beings do not "die"
as we die and do not "age" as we age. Furthermore, our causal concept of physical travel (or movement)
which takes causal me is irrelevant to and does not apply to such beings, due to their very nature as acausal
beings. However, most acausal beings are not, by our standards, "all-powerful" and many cannot change or
restructure temporal things, just as some cannot transit to ("be presenced in") the causal spaces, or dwell-
within causal beings, without some aid or assistance in opening a nexion or nexions (which in many instances
is just a direct connexion between the causal and acausal spaces).
According to tradi on, some of these known acausal beings have been collec vely described by the term The
Dark Gods, or The Dark Ones (or The Dark Immortals), and included in this par cular type of acausal being is
the en ty more commonly known to us as Satan, and that en ty which we, limited causal, mortal beings, de-
scribe as the female counterpart of Satan, who - according to The Dark Tradi on inherited by the ONA - has
the name Baphomet, and who is the dark, violent, Goddess - the real Mistress of Earth (and of Nature) - to
whom human sacrifices were, and are, made and who ritualis cally and symbolically washes in a basin full of
the blood of Her vic ms. According to aural legend, She - as one of The Dark Gods - is also a shapeshiDer who
has intruded (”visited”, been presenced or manifest) on Earth in mes past, and who can manifest again if
certain rituals are performed and certain sacrifices made. Tradi onally, it was to Baphomet that Ini ates and
Adepts of the Dark Tradi on dedicated their chosen, selected, vic ms when a human culling was undertaken,
and such cullings were - and are - regarded as one of the prerequisites for a,aining sinister Adeptship.
Importantly, Tradi onal Satanism does not regard Satan – or any of The Dark Ones, such as Baphomet – as
conven onal “gods” or “goddesses” are understood, and thus as beings to be worshipped, feared, and
obeyed in a conven onal religious sense. Instead, they are regarded as sinister friends; as new found com-
panions; and may be likened to long-lost sisters and brothers or other rela ves; and - in the case of Satan and
Baphomet - as akin to our hitherto unknown mother and father, to be thus admired and respected, but never
"worshipped". In addi on, and in the case of some of these dark en es, they are, or can be considered as,
our lovers. Thus, our rela onship to these acausal beings is certainly not one of fear, or of subservience.
In addi on, the term The Dark Gods is to be understood as but a useful, somewhat Old Aeon (that based on
causal thinking), inherited exoteric term to describe a par cular acausal species many of whom are known to
and named by The Dark Tradi on, which species, when manifest in the causal, are certainly far more power-
ful than human beings. Thus, the conven onal names given to some such acausal beings as are known to us,
or which have been known to human beings in ages past, are only exoteric names; only imperfect, causal,
terms which are useful symbols.
Thus, a name such as "Satan" does not fully describe the real acausal nature and character of that specific
acausal being, which acausal being has an esoteric name - an acausal name deriving from acausal thinking
and acausal knowing - which be,er describes such a being.
The Ques on of God
The philosophy of Tradi onal Satanism does not assume nor accept that there is a supreme Being, or deity.
That is, a supreme creator Being does not and never has existed, and such a figure is regarded as a human, a
causal, abstrac on, a human manufactured construct, a myth, which human beings, and thus certain reli-
gions and theologies and philosophies, have incorrectly imposed upon the reality of the Cosmos in a vain
a,empt to understand it, and themselves. Thus, our Satan - our Dark One - is not subservient to some omnip-
otent God, but is instead a par cular type of living acausal being, subject only to the natural laws of the
acausal con nuum.
The Ques on of Evil and The Existence of Satan
What has been conven onally termed "the ques on (or the problem) of evil" - by other philosophies and reli-
gions and Way of Life - does not exist for Tradi onal Satanism since Tradi onal Satanism accepts that con-
ven onal morality is a causal abstrac on: some causal form, or some dogma, which is incorrectly projected
onto the nature, the reality, of the causal con nuum, and which abstrac on obscures our real, and our of ne-
cessity individual, connexion to the Cosmos. That is, conven onal morality - like all religious dogma and all
laws - takes away, or restricts, the inalienable individual freedom of a living human being to be an individual:
to be that singular, unique, nexion they are to the acausal.
For Tradi onal Satanism, it is only and ever the individual who - developing acausal empathy and acausal
thinking - can directly comprehend and directly implement meaning, whether this "meaning" be described by
such limited, causal terms as "morality", and evil and law - based as these causal terms are on the restric on,
the oppression, of causal thinking. Thus, Tradi onal Satanism is a genuine libera on and a genuine evolu on
of the individual, for Tradi onal Satanism gives the individual access to the very essence of their own, individ-
ual, being: which is the acausal energy that animates them, making them alive, and which is also the appre-
hension and understanding of them as a unique nexion, of the acausal con nuum itself, and of the acausal
life that resides there, and which can - in some circumstances - be manifest in our own causal con nuum.
Hence, a knowing of such acausal beings as Satan and Baphomet are one means whereby we, as individuals,
can come to know ourselves, to evolve ourselves, and come to understand the meaning and purpose of our
causal, mortal lives: which is to live-on beyond our causal death, in the acausal con nuum as a new type, a
new species, of immortal acausal being.
This individual and unique discovering of meaning by individuals, this knowing of such acausal beings -this
understanding of how and why beings such as Satan exist - is a learning of the Art of Dark Sorcery, part of
which learning is developing acausal empathy and acausal thinking, and it is the transmission of this dark and
ancient Art, and its use by individuals, which is the raison d'etre of that sinister associa on known as The Or-
der of Nine Angles.

Anton Long
Order of Nine Angles
122 yfayen

Footnotes:

(1) For convenience, acausal space- me will oDen be referred to simply as "the acausal", and causal space- me as "the causal".
Also, the causal refers to the causal Universe of causal space- me, and the acausal to the acausal Universe of acausal space- me,
with both the causal and the acausal Universes together forming the Cosmos.

The causal Universe is also some mes referred to as "the causal con nuum", and the acausal Universe as "the acausal con nuum".
 Seven ONA Fundamentals
THESIS
Q: What is the ONA?
A: Anton Long once called it an “Intimation.” I call it an approximation.
Q: An Intimation or Approximation of what?
A: Of something wordless. A kind of phenomenon or aspect of the Cosmic Body of Phenomena [dharmakaya]. When we speak of
the actual “is-ness” of Natural occurring phenomena, or phenomena of Nature, we are dealing with something that has been around
long before we humans ever evolved. That’s what I mean when I say “wordless,” having existed before our species put things into
words and writing. We often forget that the world and Cosmos was here before us. Most oft we almost unconsciously assume or as-
sume-project our human words and thoughts out into the world and believe that such phenomenal world is made of the fabric of our
own words, urban apprehension, and weltanschauung. When we experience or observe such ancient and primeval phenomena, we
apprehend such phenomena first in our human thought which is flawed or weak [being the product of a three pound brain], then we
degenerate such thought further into words of our various human languages. Hence the descriptors “Intimation,” or “approximation.”
For our words and thought are only in reality feeble intimations, feeble human verbal approximation of that which is ancient, pre-
human, and primal. The words and the thoughts or ideation such words carry are not the primal essence. Thus, when I say that the
ONA is an “intimation” or “approximation” of a “Primal Essence,” or a “Sinister Essence,” those wording and the thoughts they
evoke are only feeble apprehensions of a “Something” that has Been, that has Pulsated, that has Undulated in and of the Cosmic
Body of Phenomena long before our species set foot on this earth, and this “Something” will continue to Be, Crawl, Haunt, long after
we are gone.
Q: What do you mean by “Primal Essence” or “Sinister Essence?”
A: I mean the Crawling Darkness, the hair that stands on the back of your neck, the leaping of hearts, the flush of adrenaline, the
beating of tribal drums, the frenzy dance of feral humans around a fire, the spear piercing a chest, the war cry, the scream of terror,
the eating of human flesh, head hunters beheading foes, the smell of fear in the darkness of jungles. I mean that Unknown Dark we
fear and despise, which we make our religions and gods to give us a sense of safety and protection from. Like children clutching onto
a teddy bear to the feel of crawling nothingness in the dark. I mean that Unknown Dark that haunts the depths of our collective psy-
che, that haunts even our unconscious dreams.
I mean that Dark Something that overtakes a mass of warriors screaming for blood, lost, enraptured in Primeval Darkness. Oblivious
to life and loved ones, running to slaughter and to be slaughter. How does one put that Essence, that Phenomenon, that Primal Nature
into words? That Primal Nature has been here before us. It has possessed our species since the dawn of our race. Its signature is
clawed into the whole history of our species. Our Human history is a literal succession of blood, war, sacrifice, slaughter, murder,
plunder, rape, exploitation, domination. We all Flow with the Primal Force of Darkness; or we all “know” – intuit – that this Dark
Essence is “there.” We feel it. We fear it. It is nameless, wordless. It is experienced. As all phenomena of the greater Body of Phe-
nomena is experienced, intuited, empathetically felt. Whatever words or forms we try to express this crawling dark in is merely an
intimation, an imitation, a rough sketch drawn by the hands of one person. Expressed through the mind of one person.
Q: In what other way is this Sinister Essence intimated in the ONA?
A: At times the ONA refers to this Dark as “The Sinister.” It is the “Dark” which we try to Presence. At times we refer to the various
“currents” and archetypes that composes The Sinister via our Mythos as “The Dark Ones,” or “The Dark Gods.” We feebly try to
explain the act of our expressing The Sinister, manifesting The Sinister, Precensing The Dark, living in tune to that Dark Essence,
allowing that crawling Dark to possess us, as “The Dark Tradition,” or as “The Sinister Tradition.” And sometimes we feebly – exo-
terically – intimate this, approximate this Essence, as “Satanism.”
Q: What is Satanism in the ONA?
A: Satanism in the ONA is a manufactured outer shell, a construction of wordful attempts at humanizing what is not human. An in-
tellectualization of what is not of human intelligence. Satanism as the ONA understands it is a Causal Form of that wordless Dark
Phenomena, or that aspect of the greater Body of Phenomena. It is an amalgamation of human words and thoughts born from feeling,
intuiting, and knowing The Sinister via our Dark-Empathy and Acausal Knowing. For those of the ONA, Satanism in and of itself, is
not the Essence, not the true actuality, not the phenomenal reality itself. It is a means, a vehicle, a Way of expressing, conveying, the
Essence. It doesn’t matter what it is exoterically called if we understand and intuit The Sinister. And so how we of the ONA under-
stand Satanism becomes a test and marker to differentiate between those who can see and understand the Essence beneath the Form.
As Anton Long puts it simply:
“The second test concerns the nature of what is termed “Satanism” and what we, of the ONA, call “the sinister”. If they accept or
understand “Satanism” as something which can be divided up into categories, such as “theistic” or “atheistic” – and especially if
they accept that someone called LaVey “founded modern Satanism” – then they have failed. Furthermore, if they do not understand
or do not accept or do not feel that being “sinister” means being sinister on a practical, amoral, level – in the real world by deeds
done – then they have also failed our test. [1]”
Q: What is Sinister Nature?
A: When “The Sinister” lives or flows in a person, such that this person exists in a state of Harmony with The Dark Primal Essence,
this person can be said to possess a “Sinister Nature.” This Sinister Nature presences or expresses itself through such person’s Being
in thought, emotion, word, action, and Ethos. Sinister Nature is thus something that you have. It is a quality or “type” of person that
you are. You cannot teach a person how to have Sinister Nature. In the same sense that you cannot teach or give a Warrior ethos to a
random person and make him a soldier. In the same sense that you cannot teach somebody how to be suave and romantic. All you
can do is give a person the intimation, the imitation, the worded approximation of the Formless so that the person gains a feel for the
Essence. All one can do is Guide and show such person a Way or Methodology for such person to directly experience The Sinister
himself/herself. For all phenomena in Nature must be apprehended by direct association, direct experience, direct and personal ob-
servation. And so the ONA’s Satanism is the Way and Methodology by which the Initiate of the Sinister Tradition is guided slowly
into the Dark, to experience the Sinister Essence directly and personally.
Q: The manner in which you explained guiding an Initiate into the Dark side of Life, does this have parallels outside of the West?
A: Most of the time in the East it is called things like Vama Marga, Vamachara, or, Kulachara; or in other words, what I tried to ex-
plain above is the very essence of the ancient and traditional Left Hand Path of the Orient. Vama means “Left,” but in some dialects
of Sanskrit it also means “Female.” This alluded to Uma Shakti in ancient times who was the Female Left-Side half of Ardhanari.
Shiva being the male right side. It was believed originally by the Mon-Khmer Shaktas in ancient times that Primal Nature was sym-
bolically gynandromorphic; having both “male” and “female” aspects in one single body. This was so because it symbolized that
Primal Nature – being both genders – is thus Self-Creating and Self-Perpetuating. That Primal Nature literally copulates itself to
regenerate itself continuously. Thus sex was seen as the living aperture or vortex through which Primal Nature renews itself.
In ancient times it was believed that the Right “male” half Shiva – known in those times by the Dravidians and Mon-Khmer as “An”
and “Kumara” – was the Unmanifested Life Force. The Left female half Shakti – known as Uma and Kumari – was the condensation
of this Life Force manifested as the world of phenomena. From this two school of living Life emerged. The Right Handed Path
school believed that the world of phenomena was intrinsically evil and an illusory prison of the spirit. The methodology of the Right
Handed Path was to reject mortal existence, and strive to transcend the world so that the spirit can merge with the Unmanifested.
The Left Handed Path school of thought believed that it is natural that spirit or Life Force condensates as matter and flesh, thus there
was nothing wrong with mortal existence. Mortal existence was believed to be a theater of learning where the newly individualized
spirit becomes flesh to learn what Life is. Just because you are alive, does not mean you know what Life is or where it came from or
why it is here. Except as a finite causal being, Life and Nature and Natural Phenomena was like a vast primeval ocean. The only way
to know Life is to directly submerge into this primeval ocean and struggle to experience every aspect, state, condition, and phenome-
na of Life. To ride every wave and current in other words.
Thus instead of rejecting Life, the Initiate of the ancient Left Path lived a Life in which the Initiate went on a Quest to “shock” his
consciousness awake from the moment and illusion of the Now by struggling to personally experience both the enjoyable Light side
of Life, as well as the dangerous and fearful dark side of life. By “shock” I mean that the Initiate will force itself to physically experi-
ence and break all taboos and social norms to “shock” or shake itself free from its illusion of the mundane limits consciousness and
thus gain Illumination from directly experiencing such phenomena and acts. And so we have many sects and methodologies of the
Left Path such as the Kapalas and the Aghoris who may be the two most familiar in the West. For example the Aghori Initiate lives a
long life on a Quest to experience every phenomena of the Dark side of Life. He will live in cemeteries, eat dead human flesh, per-
form human sacrifice, etc. These acts of shocking oneself free from the grip of the illusions of consciousness is not a permanent way
of life. These acts are just a means to an end. The End being that at the End of the Initiate’s Left Path Quest, his unconscious true self
is shocked and shaken free from the illusion of consciousness and thus come to Realize inside the Nature and Essence of Reality
beyond the veils of consciousness. For the conscious mind is the very veil and factor of illusion that restricts the power of the uncon-
scious self from knowing the totality of what is the Greater Reality. For this world we exist in is only a small part and aspect of a
Reality or Body of Phenomena which is much larger. By “larger” I mean a Reality beyond the limitations of causal space and causal
time, of which this “reality” we are consciously aware of is only a minor phenomenon of. Reality – or rather the Cosmic Body of
Phenomena – is not an illusion; consciousness – the conscious mind/self/ego – is the factor of illusion.
So now, if you understand the essence of the Left Path Quest, that it is a means of a human being to shake itself free of the grip of
consciousness to Realize the greater reality beyond, we will thus come to understand the basic reasoning or logic behind Right Path
methodology. The methodology of the Right Path – because it reject Life – seeks to constrict or restrict consciousness within a fixed
“Nowness” or in other words, it seeks to fixate consciousness on “things” in the same way that a dog is tied to a tree so that it cannot
wonder to experience the rest of the forest. This act of fixation of consciousness which is the methodology of all Right Paths can be
seen in such things as idol worship for example where the conscious mind is fixated on a finite statue. This Right Path methodology
can be seen expressed in its methods of adoration of written books, of constructed temples, of veneration of gurus, in the glorifica-
tion and deification of myths over natural phenomena, of conscious fixation to strict rules of living, of the fixation of the conscious
mind on external mythic gods and deities. For all these things perpetuates consciousness and fixates consciousness to things in front
of it which it can lose itself in. Consciousness is the veil which separates us from what is Reality.
In the same sense that the amniotic sack a fetus comes into mortal existence inside of is a literal Veil that covers the fetus and sepa-
rates it from what is beyond this veil. We thus see that when this fetus is “born” into the world outside its womb it breaks free from
this Veil which once covered it for nine month. And so, in mystic circles the world over, Divine Illumination is sometimes expressed
as a “Second Birth.” This second birth is the breaking of the Veil of mortal and mundane consciousness out of which the uncon-
scious self – the psyche, the citta – enters the greater world Beyond. It may be hard for a Westerner to grasp the idea that conscious-
ness is a veil or what causes the illusion of mortal unknowingness. To illustrate we can imagine that you were born with a magnify-
ing glass glued to your eyes, such that you spend your whole life viewing and apprehending life as images seen through this magni-
fying glass. Being conditioned to apprehend life and existence via that magnifying glass you Believe that the image you see with it is
reality, unconscious of the blurry stuff around you. And so you may even believe that consciousness and reality are the same phe-
nomena, or two sides of the same things. It is not until you shake yourself free from this magnifying glass, that you slowly realize
that the world is much bigger then the images seen on the lens of the magnifying glass. That magnifying glass is consciousness, as it
is the function of consciousness to focus and fixate. Consciousness or mundane awareness with abstractions are the fetters one must
shake oneself free of. This consciousness is like the outer shell of an egg or seed. We come into this causal existence with this shell.
As the rootling or chick must struggle to break free from its shell, the individuated entity – a distinct manifestation of the Living
Cosmos which we are – must grow out of its conscious shell by shaking free from its confines.
Q: Is there a leader or a single authoritative source in the ONA?
A: There simply cannot be if we genuinely understand what The Sinister is. It is a wordless essence and phenomena of Life and Na-
ture. No one single person has the true and correct apprehension of this Sinister Essence. It is like the essence and phenomenon of
human love, to which relationships is the exoteric Form of. Who is the “leader” of the human phenomenon of Love? What single
person knows so much about Love that they are some authority of the phenomenon of Love? We each experience Love directly. And
we each have our own intimations, apprehensions, and understandings of this phenomenon. We each put our own personal experi-
ences of Love into our own words as a way of sharing or trying to share what we experience of it. There is no leader or authoritative
source. There are just other people who may have experienced more of it than you. Who may have had their hearts broken more than
you. Who may have lasted longer in a marriage than you. It’s like Life. Who is the leader or spokes person of Life? Nobody. That’s a
ridiculous notion. Who is the leader and authoritative source of dogma of the phenomenon of gravity? Nobody is. It’s a phenomenon
that naturally occurs in Nature for god’s sake. There may be scientists who have dedicated a lot of time to understanding the phe-
nomenon of gravity, whose insights may be worth listening to.
It’s like Einstein. There exists a phenomena in nature which was wordless. Einstein dedicated some of his time to apprehending this
phenomenon. He gave it a name: Relativity. He came up with theories to better understand it. He tried to describe it using mathemat-
ics for other to understand. So we can say that Einstein “presenced relativity” into the world. He didn’t create relativity, he just pre-
sented it to others. Gradually others came and learned to understand it like he did. Those others who understood the theory and math-
ematics eventually become on equal terms with Einstein, equally understanding relativity as he did. Einstein is not the leader of rela-
tivity and every physicist who understands relativity is equally a knowledgeable “authority” on the theory. And then from the theory
of relativity other theories developed, other fields or forms of scientific disciplines developed. This is how the ONA is. There can be
no leaders or single source of authoritative information. The ONA is just a “university” which puts the Initiate into the laboratory of
human experience and the phenomenal world so that they can directly experience and observe The Sinister to experiment with and
duplicate experiences, thus gaining their own understandings of The Sinister.
ANTITHESIS
Q: Who are the Mundanes?
A: Those who are not of us are mundane, plain and simple. By “Of Us,” I don’t here necessarily mean a person who is bona fide
ONA. I mean our “kind,” those who understand existence similar to how we do. Those who live their life similar to us. Those who
resonates with the Sinister Essence. Those who live in Harmony with, in tune to, in empathy with Nature and Others around them.
Those with a natural ethos of Honour. Such people are “our kind” whether they are “ONA” or not. The ONA is just an amalgamation
of such “kind” bound together by a common mythos and Way of Life.
Mundanes, are mundane. In Buddhism they are called the “Anariya,” meaning the “worldly,’ the “ignoble.” Mundane coming from
the Latin “Mundus” meaning “World.” The Mundanes are those that are enthralled by the mundane world. Or more specifically,
Mundanes are those people who are spellbound, enthralled, transfixed, mesmerized, in/by the mundane world via their mundane con-
sciousness who do not have the power to break free to apprehend and understand – via intuition and empathy – the greater world
beyond mundane reality.
And so, being Mundane, like their Right Path ancestors of olden times, these Mundanes preoccupy their time or are only aware of
such causal mundane things as gods, religions, holy books, doctrines, dogma, leaders, gurus, statues, ego, churches, words, etc. Their
consciousness are fixated onto these causal forms and with such they construct abstract worlds, paradigms, and worldviews, which
further imprisons their consciousness in a coffin of their own words, beliefs, and assumption.
These Mundanes are ignoble. They have no Honour. They have no manners. No respect for their elders. No bond with their family
and kin. No sense of loyalty for anything but the abstractions which captivates their mundane minds. Duty is an alien concept. Blood
comradeship is alien to them. By blood comradeship I mean to describe the bond, the relationship, the companionship that exists
between to brothers, two best friends, two soldiers on the battle field who live for one another in times of piece, and who would with-
out second thought die with each other or for one another in times of war. These Mundanes can barely maintain a healthy functional
marriage with their spouse. Mundanes lack Empathy. They are Heart-Blind to the world and to people. They cannot feel or intuit a
connection with others. And so from this Heart-Blindness they are prone to mistreating and abusing others and Nature. The Mun-
danes are basal, mechanical organic machines. They have no numinous or organic awareness of who or what their Self is. Instead
they grasp for abstract ideologies, superficial labels, and trinkets of belief to make into a substitute Self-Identity for their egos.
As Anton Long puts it: “The reality of these our causal-times is that we are at war with the mundanes, and this war is both a practi-
cal one, and an esoteric one involving our Dark, esoteric, Arts.
“One of the reasons for this war is that we are in direct conflict because the aims of the mundanes are mundane, while our aims are
a manifestation of the sinister-numen. Another reason is that the mundanes have constructed tyrannical systems – governments, gov-
ernment agencies (such as the Police), and societies – which now exist to enforce and ensure, by the threat or the use of physical
force, mundane-ness, and which tyrannical systems demand and enforce the collection of taxes in order to perpetuate their own mun-
dane tyrannical existence. Another reason is that the mundanes have manufactured lifeless, un-numinous, abstractions – ideas, theo-
ries, -isms and -ologies – which enshrine mundane-ness and which abstractions keep the majority in thrall. [2]”
Q: What is a Nation-State?
A: A Mundane Farm in which Mundanes are bred and raised like cattle to the benefit of their overlords. The Nation-State is an ab-
stract imposition. It is regime which maintains and monopolized power. The Nation-State is held together with abstract secular ideo-
logies. The Law and Order of a Nation-State is established to maintain the structure of the system. Usually Mundanes legislate the
laws and Mundanes vote such laws into effect. We sometimes refer to the “entity” or incorporation of overlords of a Nation-State as
the Magian Occupied Regime & Government or “the M.O.R.G.” The MORG is both the enemy and prison.
What we call a “Nation-State” is just an abstract concept no different than what “The Church” was to medieval Christendom. Both
had power-regimes. Both used abstract ideologies to mesmerize the populous. Both used force and punishment to subjugate the pop-
ulous. But today Religion or The Church is powerless, and so because of current condition, we can objectively understand the differ-
ence between religions old world temporal rule, and its powerless state of existence today. No police force enforces Religious laws.
No military follows the command of the Vatican any longer. This is only because it took a thousand years to educate the mass about
their personal freedom and liberty. Thus only when the populous realized an alternative to Christendom – Democracy – did they
gradually struggle to leave the old world order for that alternative.
David Myatt presents an alternative to the modern Nation-State: “I suggest small, rural, communities, which co-operate with, and
which trade with, other local communities for their own mutual benefit. That is, a return to what is human; to the human-scale-of-
things, and a moving-forward to a simple, ethical, letting-be based upon personal honour. This letting-be means that we concern
ourselves with ourselves, and our immediate family and community – that we do not embark upon some abstract “crusade” in some
foreign land where we desire to impose ourselves, our ways, upon others, and upon other cultures, and that we do not seek to expand
at the expense of others, causing thus suffering to others. It means that we are reasonably content, and view our lives as a nexion, a
connexion to Nature, to the Cosmos, and to that acausal existence which we may possibly achieve if we live, in this causal existence,
in the right, in an ethical, way.
“The abolition of the State and the nation – of impersonal, remote, governments, of tyrants, of impersonal laws and of the taxes im-
posed by these – would be a liberation, a return to genuine freedom and honour. It would be an evolutionary step – not a retrograde
one. Of course, there would be problems, in such a change, but the most important thing is for us, as individuals, to begin the pro-
cess, the personal change, that is necessary. From this, the social change will follow in its own way, in its own “Time”: gently, with-
out causing any more suffering, and without individuals acting in a dishonourable way. [3]”
Q: What is Magian or who are the Magian?
A: When we say “Magian” we mean the way of life, the paradigm, the worldview, the causal abstractions founded upon and/or born
from the un-numinous Judaism, Christianity, and Islam, which are the bastard children of the ancient Right Hand Path. The essence
of these Right Hand Path religions is collectively called the “Magian Ethos.” Any human who has this Magian Ethos – whatever
their ethnicity – is Magian. Although most of the Magian are Homo Hubris. Magian Ethos is thus understood as the opposite of The
Sinister. For this same Sinister Essence of Nature is the mother and source of the ancient Left Hand Path Traditions, as well as the
Mother and source of the ONA.
The most destructive memetic-program within the Magian Ethos & Weltanschauung is the way of life called the “Nuclear Family.”
The Nuclear Family is an un-numinous or deformed expression of human nature. It is the end product of natural human tribes and
clans beings systematically broken down into segregated family units. Thus, without a tribe or clan to depend and rely on, the mun-
dane family becomes dependent on the State, the Corporations, the Banks, and the MORG. Today we currently see a further degra-
dation of this family unit being further broken down into dysfunctional families, single parent households, and fully individualized
units. This distortion of human nature – the natural way humans live and have lived – only exists in the Magian West. Outside the
West almost all humans live in large clans of kin and close friends, as well as in communitarian tribes. The most disgusting and des-
picable end result of this Western Hubris way of life is the throwing away of old people and elders to die forgotten in convalescent
homes. This is the just reward of the individualized Westerner after all his years of toiling for his beloved State: to die alone in a
nursing home. No culture or people outside the dishonourable West does this. The clan takes care of its elders who die naturally
around their loved ones in our homes.
SYNTHESIS
Q: What is the Sinister Dialectic?
A: “The sinister dialectic (often called the sinister dialectic of history) is the name given to Satanic strategy – that is, (a) the use of
Black Magick to change individuals/events on a significant scale; (b) to gain control and influence; and (c) the use of Satanic forms
(individuals/influence etc.) to produce/provoke changes.
“This strategy, and the tactics involved to achieve it, is esoteric – and its learning forms an important part of noviciate training. Sa-
tanic strategy has its ground or foundation in Aeonics – Aeonics providing a means of rationally studying the patterns, processes
and energies, both causal and acausal, which do and have shaped individuals and their groupings from societies to civilizations.
Further, Aeonics provides a means of interpreting recent events/trends and can predict (within certain limits) future patterns. [4]”
A practical method of Sinister Strategy is to first establish a known aim, objective, goal, or end result congruent to the essence of
Sinister Dialectic. Once the end goal has been established the Initiate works backwards to determine what steps, tactics, memes, and
forms will be needed to actualize that end goal. Then the Initiate works – in deed and action – forward to execute each step. Thus
Sinister Strategy involves the synthesis of new forms or “Causal Forms.”
Q: What is a Causal Form?
A: A Causal Form is a vehicle, means, method which carries or conveys the Essence. For example Natural Phenomena is the word-
less Essence, and Scientific Fields such as chemistry, astronomy, quantum physics, etc are the Causal Forms. Dharmakaya is the
wordless Essence of the Cosmic Body of Phenomena; and Theravada, Mahayana, and Vajrayana are the Causal Forms which carries
that Essence in human language and thought. The Form is an intimation, imitation, or approximation of the wordless Essence and
Phenomena. Forms attempting to intellectualize, conceptualize, present the Essence will and do vary. The Satanism of the ONA it-
self is a Causal Form of The Sinister. The Dark Mythos of the ONA is a Causal Form of the same Sinister Essence. The Form is not
the Essence. The Form should lead one to directly experience the Essence.
Forms are also useful and needed tools to help materialize the objectives and end goals of the ONA. If the objective is a future dis-
ruption of Nation-States, the Initiate must learn to manufacture and engineer subversive forms now to spread subversive memes that
will eventually actualize such end goals. If the enemy of the ONA is the Magian, then the Initiate of the ONA should understand that
manufacturing new forms that counter-acts Magian Ethos will subvert in time that Magian Ethos. Thus Satanism is one useful and
needed form to subvert Magian Ethos, but it is not and should not be the only form. The Western populous today is very open to for-
eign memeplexes such as Buddhism and Vedanta. Thus it should be understood that engineering new forms of Buddhism and Ve-
danta impregnated with subversive memes, will gradually infect such social groups in the enemy and so disrupt Magian Ethos. It
must be also understood that creating forms using Magian memes does not subvert or disrupt the coherency of Magian Ethos but
only perpetuates and strengthens that coherency and ethos. How so?
To illustrate let us say a young Initiate of the ONA desiring to create a causal form manufactures an anti-Semitic form. This causal
form the young inexperienced Initiate actually utilizes Magian memes which are native to Magian Weltanschauung. In other words
all the inexperienced Initiate did was take the meme “Jew” and add the emotive meme “hate” to it. Our inexperienced Initiate may be
successful at causing some people who associate with his form to dislike Jews, but that very same sentiment will eventually cause
the Jews to come together in a more coherent manner to resist such anti-Semitism. The concept is akin to a Jew and an anti-Jew chas-
ing each other in a circle. In that circular chase, both are chasing each other and both are reacting to each other, and both are still
inside the Magian Weltanschauung. Nothing is thus really disrupted or subverted.
The idea is to engineer causal forms which introduces non-native memes into Magian Weltanschauung, to disrupt its coherency. Non
-native meaning memes that originate outside Magian Wetlanschauung and Paradigm. Don’t disrupt Jewish Coherency with anti-Jew
memes; disrupt it with manufactured memes that are hybrid Jew-Buddhist memes for example. Bring them gradually away from
Magian Ethos altogether. Don’t disrupt Christian coherency with theistic Devil Worship, because this does not subvert its coherency,
it strengthens Christian coherency and memetic solidarity. You want to fracture that solidarity and coherency. How do you disrupt
that coherency? First you study Christianity as a whole. You will notice that it is already fractured into many competing sects. Help
them compete with each other. Make more causal forms of Christian sects to cause further rivalry and competition. Radicalize Chris-
tianity by engineering memes or forms that causes fanaticism and fundamentalism.
If you see disenfranchised young ex-Christians, help them move away from Christianity by infecting their minds with new forms not
native to Magian Weltanschauung such as Vedanta or liberal secularism, etc. Don’t just rely on Satanism. We don’t want them to be
Satanists. We want to save Satanism for ourselves. Give them instead cheap imitations of non-Magian memeplexes. It’s like arms
dealing. You don’t want to sell to your potential enemy the best top grade weapons you can make. They will use it against you more
likely in the future. Give them cheap weapons, watered down forms with no substance. Use those cheap forms to lead them like cat-
tle into a direction that will ease our end goals. Use those cheap forms to get them out of our way so we can manifest our objectives
unimpeded. Even better make causal forms that will subvert their paradigm and worldviews so that in future their children will end
up seeing things our way and support our objectives.
When times and generations changes, learn to evaluate the climate of the new era and the collective sentiments of the populous, and
adjust your tactics accordingly. If a majority of White people are no longer receptive to racism, don’t push racialist forms onto them;
give them something new. If Muslims are a growing concern of Europe, then manufacture Nationalist and Traditionalist causal forms
to radicalize the Europeans. If religion as a concept is dying out in the West, don’t continue to make religions, because such religion
forms will not be effective in such target groups; instead give them secularized Buddhism as an example.
This is the meaning of Synthesis. To synthesize new forms to manipulate the public according to ONA interests. Proper synthesis of
causal forms is based on knowing the enemy and know who and what we are as ONA, and understanding the Sinister Dialectic. It is
based on knowing how and in what way we desire to gradually alter and change the enemy, and how and in what way our aims and
objectives are to be actualized. The intrinsic idea behind the creation of causal forms is the gradual change of society over long spans
of time in our favour; as well as manifesting for ourselves [ONA] a more coherent and inspiring mythos, Tradition, and Kulture.
Remember: “His [Anton Long’s] diverse experiences then and later (some dangerous, some at variance with prevailing social dog-
ma, many dark, some heretical) provided useful background for an Occult and personal synthesis and led to him taking responsibil-
ity for a small LHP group. The teaching of this group were rather garbled, full of mystifications and occasional insights, but they did
provide some basis for creative extension. Thus, the new synthesis that was the seven-fold way was created. [5]”
METAMORPHOSIS
Q: What is the core understanding behind “metamorphosis?”
A: It is the understanding that the ONA itself is an exoteric expression or causal form of The Sinister, and that it is not perfect. It is
the understanding that the ONA is not and must not be a static entity. The ONA must be living, it must shapeshift, it must refine it-
self, it must metabolize new potent memes, and discard ineffective memes. It must struggle to keep up with the Flow of Time and
learn to Master Time, rather be mastered by time. The ONA of the 70’s is not the ONA of the 80’s. The ONA of the 90’s was not the
ONA of the new millennium. The ONA of 2050 cannot be what the ONA is currently. What remains stagnant eventually dies. Even
a culture over time progresses and changes.
Q: How does the ONA gradually evolve?
A: Via its individual Initiates. Those who live the Sinister Sevenfold Way, from their practical experiences and Pathei-Mathos, en-
dues the ONA with fresh new ideas and more effective methods. The idea is to evolve the ONA, but not to destroy the mythos, Tra-
dition, Kulture, and Numinous Ethos of the ONA but to build these things up, to breathe more life into them, and to strengthen their
coherency. From the mythos and Tradition the culture of the ONA is born. The key is “effective evolution” or refinement, rather than
evolution for the sake of evolution. Don’t change what is not broke, but polish and shine it, in other words.
Q: With metamorphosis are old forms thrown away?
A: No they are refined and reformatted into more effective forms to use. For example Reichsfolk is not German National-Socialism.
Reichsfolk is an evolution of the latter, a morphed version of the latter which is imbued with memes and ideas that will help materi-
alize a tribal way of life where a folk is intimately connected to their kin and comrade as well as to the land and nature. The end re-
sult of such a form as Reichsfolk is an important objective for the ONA and its culture, which seeks to nurture the ethos of tribalism
in its Initiates, which is the more natural and numinous way of life of our human species.
Likewise the ONA’s Satanism is also still a useful form. But if it has flaws or ineffective aspects/memes, then these ineffective as-
pects must be recognized and such form must morph into a more refined and effective form. In other words, the Satanism of the
ONA should not be thrown away because it is assumed to have no effective or productive place in some future. Instead it must be
allowed to evolve itself, or be evolved by ONA Initiates into a potent and inspiring causal form, possessed of the Sinister Essence
and more in tune or in harmony to the ancient Left Hand Path traditions of the ancient East. The ONA Initiate must understand that
the Left Hand Path is not an invention of Madam Blavatsky, or anyone that came after her who were inspired by her misapprehen-
sion of the genuine Left Hand Path. It has existed for thousands of years in Asia. Some genuine sects of the more ancient traditions
of the Left Hand Path of Asian are so in tune to The Sinister that they make the imitation LHP of the West and its mundane Satanism
look like girl scouts role playing. We must learn to understand and differentiate our Satanism with the products of the Magian/
Mundane imitation LHP. This is not to say that the ancient pagan West did not have its own Left Path traditions based on the same
Sinister Essence. The rites and Mysteries of Odin as well as the Dionysian Mysteries comes to mind. The ONA and it’s Satanism in
essence is more similar to its ancient and traditional Vama Marga cousins in the East and to those Dark Mysteries of the ancient
West. But the Initiate must also learn to not be so fixated and attached to outer names of such forms. Is Satanism it’s name? If we
give Satanism a new or “better” name, does this change what is beneath the name?
Q: Where else does metamorphosis express itself in the ONA?
A: In our very core objectives: our own alchemical metamorphosis, and the alchemical metamorphosis of society; from a state of
basal lead to a condition of Gold. As it has been stated elsewhere:
“Three of the primary aims of the ONA are:
“(1) to use our Dark Tradition to create sinister Adepts and, over a long period of causal Time, aid and enhance and create that
new, more evolved, human species of which genuine Sinister Adepts may be considered to be the phenotype;
“(2) to use the sinister dialectic (and thus Aeonic Magick and genuine Sinister Arts) to aid and enhance and make possible entirely
new types of societies for human beings, with these new societies being based on new tribes and a tribal way of living where the only
law is that of our Dark Warriors;
“(3) to aid, encourage, and bring about – by practical and esoteric means (such as Dark Sorcery) – the breakdown and the downfall
of existing societies, and thus to replace the tyranny of nations and States – and their impersonal governments – by our new tribal
societies. [6]”
AXIS
Q: What is the meaning of Axis?
A: Your alignment. During world war two the world aligned itself into two major camps the Allies or the Axis. Each side was com-
posed of a number of different peoples, cultures, ethnicities, political ideologies, worldviews, and religions. Each side was bound
together in war by the bonds Honour, Loyalty, and Duty. Although the causal war is over, the essence of the two camps is still alive.
Chose your camp: the Magian Allied camp of Homo Hubris consumerists, or the Axis of Honour and the Numinous. Which side do
you align yourself with: the side of Mundanes conditioned to be consumers and mental slaves of abstract ideologies, and labourers in
a System designed to empower and enrich oligarchies. Or to the side who seeks to reconnect with the folk and the land, with each
other and with Nature.
Those Mundanes don’t know what Honour, Loyalty, and Duty is. They are anariya: not noble. Only those of Noble spirit understands
Honour, Loyalty, and Duty. A peasant has no need for such things. A peasant just tills the land, works for wages, and spends the re-
mainder of their leisure time aimlessly indulging in mundane things. Then the same peasant way of life is done again the next day,
over and over and over. This is the nature and way of a peasant the world over. Are you a peasant with peasantile ethos? Is this the
type of people you want to align yourself with?
I give my Honour to my family and close friends in exchange for reciprocation of the same. I offer my loyalty to my family, rela-
tives, and friends, only in hopes that the same Loyalty will be given to me. I choose to make it my Duty to live for and care for my
family, my relations, and my friends, for no other rewards other than a simple reciprocation of the same. Everything and every phe-
nomena in Nature exists in a “relationship” with something else. The relationship between the sun and earthly life; the relationship
between rain and plants; the relationship between plants and animals; the relationship between animals and humans; the relationship
between human and land; the relationship between people. The very essence of Life, Nature, and Reality itself is “relationship,” of
causal interconnection, of causal relation, of causal dependence.
Those mundanes are ignorant of Life, Nature, and Reality. They live their peasantile lives in a perpetual state of disharmony, dys-
function with Life, Nature, and others around them. Because they do not have it in their mundane nature to understand that the sim-
ple ethos of Honour, Loyalty, and Duty builds and manifests healthy and vital relationships. They are a dishonourable and despicable
breed. They have no loyalty to anything but their own egos and individual needs. They have no sense of duty, to anyone or anything
concrete and real. By concrete and real I mean people, land, nature, earth. Instead they most often offer their duty to reifications and
abstractions. To some distant and nebulous State, God, Religion, Ideology. To what end? Will that State care for you in your elderly
years? Will that God provide for your real needs? Will that political ideology love you?
It’s simple really. The only things that are real and worth developing a relationship/connexion with are your family, relations, com-
panions in life, and with the land and Nature. This ONA is just an simple collection of such Noble and aware people who have come
to realize that the only thing that matters in life are the simple and numinous things most often manifested as our own blood and soil,
our own kith and kin, our own comrades and progeny. The ONA is just a presencing of the more natural and human Way of being
Human. The simple idea behind the ONA is to gradually collect those Noble few who resonates with this Natural and Numinous
Human Way of Life, so that in time, through our collective effort and collective will, a new Way of Life is presenced. One based on
the bond of Honour, Loyalty, and Duty. A definition of Axis is an alliance of powers to promote mutual interest and policies. This is
what the ONA is essentially. There is no such thing as “membership” in the ONA. It is an aligning and alliance. You either align
yourself to this Axis or not.
PRAXIS
Q: What is the Seven Fold Way?
A: The Seven Fold Way is a system of Seven Grades in the ONA. Each Grade has a set of tests, trials, ordeals, and tasks for the Initi-
ate to execute and perform. Each grade is set to a certain span of time. Usually it may take over 25 years to reach the 6th Grade of the
Seven Fold Way. Because of the amount of time it takes to move from Grade to Grade, there is no such thing as a 23 year old
“adept” of the ONA. Nor is there such a thing as an “adept” of the ONA who just became ONA a few years before. And anyone who
says they have made it to the 7th Grade of the ONA who is still alive is lying. Old age and the experiences, tests, trials, ordeals, and
Pathei-Mathos that blossoms in old age are the lessons of the 7th Grade, and your death – after living a long and fruitful Human life –
is your Final Initiation.
In one sense the Seven Fold Way is the ONA’s causal form of rites of passage known and practiced by every tribe the world over in
various similar methods and traditions. In such indigenous tribes there is usually an organization of “initiated men” called the
“Men’s House.” When a young boy has come of age he must pass through a number of Initiation Rites which involved a number of
tests and ordeals or tasks. When he has passed his Initiation Rites, he is recognized as a man, and the elders then imparts to him the
mythos, traditions, and culture of the tribe. The young girls of such indigenous tribes also have their own form of Rites of Passage.
But the tests, tasks, and ordeals of the Seven Fold Way themselves coupled with the Dark Tradition of the Sinister Way is a reflec-
tion of the methodology of the more ancient and traditional Left Hand Path school in Asia. For example some Kulas of Shaktas once
had their initiates spend 9 months alone in the jungle. The Aghori must live alone for a set number of years in the cremation ground
along the Ganges. Some Shaivite kulas had the Initiate kill a human. The breaking of social taboos is almost a universal methodology
in the ancient and traditional Left Path. By “social taboo” is also meant concepts such as incest and copulation of animals, cannibal-
ism, etc. The basic idea behind the breaking of taboos and the experience of such extreme acts is that the worldlings of a society are
enthralled by their own egos and consciousness, and imprisoned by walls of inane and arbitrary morals and beliefs, that breaking
such taboos and going beyond the established limits of this prison Liberated you. From being liberated from such a small “world” the
Initiate of the Left Path gains divine illumination and comes to realize the Reality beyond such a small field of conscious perception/
existence.
Q: What is the Sinister Ethos?
A: The Law of Honour. Sometimes called the Law of the Sinister-Numen. Sometimes called the Dreccian Code [of Honour].
“Honour, according to and as defined by the sinister-numen, is a specific code of personal behaviour and conduct, and the practical
means whereby we can live in an evolved way, consistent with the sinister perspective, and aims, of our Sinister Way. Thus, personal
honour is how we can change, and control, ourselves.
“Honour not only defines our personal behaviour, and imposes upon us certain duties and obligations, but it also defines us, as indi-
viduals – that is, it is an essential part of our identity, as individuals who live by the Law of the Sinister-Numen, and it distinguishes
us from the mundanes, from all those who are not-of-us, who do not belong to our kind. Honour is what binds our tribes; what makes
our tribes, what makes and what marks our new way of living.
“For us, our honour is more important than our own lives, and it is this willingness to live and if necessary die for and because of
our honour that makes us strong, fearsome, and enables us to live life on a higher level than any mundane. For it is through honour
– through our fearlessness, our scorn of our mortal death – that we come to exult in Life itself.
“Our honour means we are fiercely loyal to our own kind – to those who, like us, live by honour and our prepared to die for their
honour. Our honour means we are wary of, and do not trust – and often despise – all those who are not like us, who are not of our
own fearsome dark warrior kind.
“Our honourable duty – as individuals who live by the Law of the Sinister-Numen – is to be ready, willing, and able to defend our-
selves, in any situation, and to be prepared to use lethal force to so defend ourselves.
“Our honourable duty – as individuals who live by the Law of the Sinister-Numen – is to be loyal to, and to defend, our own kind: to
do our duty, even unto death, to those to whom we have sworn a personal oath of loyalty.
“Our obligation – as individuals who live by the Law of the Sinister-Numen – 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 loy-
alty.
“Our obligation – as individuals who live by the Law of the Sinister-Numen – is to never willingly submit to any mundane; to die
fighting rather than surrender to them; to die rather than allow ourselves to be dishonourably humiliated by them.
“Our obligation – as individuals who live by the Law of the Sinister-Numen – is to never trust any oath or any pledge of loyalty giv-
en, or any promise made, by any mundane, and to be wary of them at all times.
“Our honourable duty – as individuals who live by the Law of the Sinister-Numen – is to settle our serious disputes, among our-
selves, 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 honour or who makes dishonourable accusations against us.
“Our honourable duty – as individuals who live by the Law of the Sinister-Numen – is to settle our non-serious disputes, among our-
selves, by having a man or woman of honour from among us, who is highly esteemed because of their honour and known for their
honourable deeds, arbitrate and decide the matter for us, and to honourably accept without question, and to abide by, their decision.
“Our honourable duty – as individuals who live by the Law of the Sinister-Numen – is to always keep our word, once we have given
our word on our honour, for to break one’s word is a dishonourable, cowardly, and mundane, act.
“Our honourable duty – as individuals who live by the Law of the Sinister-Numen – is to act honourably in all our dealings with our
own honourable kind; to strive to be fair, and courteous, with those of our own kind.
“Our obligation – as individuals who live by the Law of the Sinister-Numen – is to marry only those from our own kind, who thus,
like us, live by honour and are prepared to die to save their honour.
“Our honourable, our Dreccian, duty – as Dreccian individuals who live by the Law of the Sinister-Numen – means that an oath of
loyalty or allegiance, once sworn by a man or woman of honour (“I swear by my honour that I shall…”) can only be ended either:
(1) by the man or woman of honour formally asking the person to whom the oath was sworn to release them from that oath, and that
person agreeing so to release them; or (2) by the death of the person to whom the oath was sworn. Anything else is dishonourable,
and the act of a mundane. [7]”
Q: What is the Septenary System?
A: Sometimes also called the Hebdomadry. It is the Traditional system of Magick and practice as expounded in the ONA book Naos.
The major parts of it would include Physis; The Star Game; Magick; and Pathworking the Tree of Wyrd. Such esoteric practices are
not a unique concept to the ONA. Even in Buddhism there exists similar esoteric practices, especially in Vajrayana; but also in the
Tipitaka of Theravada, where the Buddha expounds various methods, meditative practices, and such to develop magical or supra-
mundane occult abilities. The various kinds of Magick and Pathworking also has parallels in old and indigenous animistic cultures
and tribes; shamanism and interaction or communication with spirits are two examples. I personally believe that the ONA’s Septe-
nary System or its Traditional practice must remain an important fixture and vital aspect of the overall mythos and praxis of the Sin-
ister Way of the ONA. For the outer praxis of deed and action must be balanced by an inner praxis where the mind and its undevel-
oped abilities are developed.
Q: Are there other ways of putting the ONA into practice?
A: There are many others, such as the Pathei-Mathos, Dark Sorcery, the Dark Arts, Exeatics, Acausal Knowing, Aeonic Perception,
Insight Role, etc. The list goes on and on, and no doubt as time passes the list will grow. This manuscript is just a summary of the
general backbone and framework of the ONA.
SYMBIOSIS
Q: What is the most important Work of the ONA?
A: Us and our Progeny is the simple answer. Or as Anton Long puts it:
“For it is the development of our new sinister family, our new sinister kindred, which is both an exoteric and an esoteric priority,
manifest as our new family is in our new tribes, and bound as our clannish family is and should be by our law of the sinister-numen.
“In essence, therefore, we are – we, our kind, represent – a new culture, here on this planet we have called Earth; and it is the
spread, the growth, of this new culture, of our new families, our tribes, which will begin to undermine, in a most important and a
very practical way, the way of life, the societies, and the nation-States of the mundanes. This is and will continue to be a subversive
revolution against the current Magian status quo and will lead, in the not too distant future in some area on this planet, to a practi-
cal armed insurrection, led by Vindex. [8]”
Tribalism and clans is the golden thread of all of David Myatt’s forms: Reichsfolk, The Numinous Way, and the Order of Nine An-
gles. This is the most important Work of the ONA: to make real what is really Human. To re-presence in our world – or in the West
– the more Human Way of Life, which Magian Ethos has destroyed.
A natural Human tribe and clan is neither capitalist where a few exploit the many for personal profit or communist where everyone is
forced to be unnaturally equal or where peasants are glorified. A Tribe or clan in any part of the world outside the Magian West is a
collectivist system of symbiosis, mutual aid, and mutual dependence. In a tribe or clan you share your strengths and abilities with
others in exchange for the service of others’ strengths and abilities. Your weaknesses and underdeveloped aspects are complimented
and supplemented by the strengths and development of others. The elders pass their wisdom down to the young. The young care for
the old. Natural resources are shared, everyone looks after everyone. This concept of tribalism or living in clans is an alien concept to
Mundanes because for so many centuries Magian ethos has broken their own ancient and numinous clans and tribes down into dys-
functional family units.
Tribal culture is a choice and willed into being. It manifests via real praxis and by a real change in understanding of Life and a real
change in ones Way of Life. A tribe or clan takes time to grow. No girl can birth a whole tribe out of her womb in one lifetime, no
matter how many times she gets pregnant. The mythos, ethos, traditions, and culture must be passed down to our children and grand
children, if a clan and tribe is to blossom.
Thus Culture to us of the ONA is the most important factor of everything that we are about. Without Culture our long term aims will
be fruitless and remain just ideas. Without Culture that Myattian Dream of colonizing the stars will remain a dream. Without Culture
the State’s political ideologies and decadent secular way of life will be a substitute cheap culture that enslaves rather than frees. To
be free means to be free of influence. Tribes is the numinous way to disrupt and gradually break the power monopoly of the MORG.
The more tribes there are in, the less reliant the people are of the State and all that comes with the State.
A Culture is leaderless. No single person dictated in a Culture what other will do. A Culture is beyond skin color, religion, ideology,
and worldviews. Without Culture there can be no clan or tribe. Without the symbiosis of a clan or tribe we will forever be segregated
slaves to a dead and distant machine that neither cares for us or for Nature.
A return to a more natural and human Way of Life is the most important Work of the ONA. But this is not to suggest that we devolve
and reject science and technology. The key is balance. To balance our inner Human social instincts of living in clans and tribes with
our outer Human genius of science and technology. Symbiosis, or the condition where we live for one another and care for each oth-
er is the bedrock and Numinous foundation of everything that is the ONA. As Anton Long explained:
“Acausal knowing brings the uncovering of this esoteric truth of the individual as a living nexion – and thus of how they are not, and
will not be, an isolated being. This knowing of being such a living nexion is the knowing of our true human nature, and of our cos-
mic, supra-terran, and acausal, potential.
“Part of this discovered truth is that of how such small tribal communities are – or rather can be – living beings; a new type of liv-
ing consciously presenced by us in the causal, and a type of living which aids the evolution of the individual in the aforementioned
manner. That is, such communities – such tribes (and there are various types of tribes) – are a type of cosmic sorcery, an esoteric
symbiosis, by means of which the individual can interact with Nature and the Cosmos (and other human beings) in ways necessary
for Aeonic Change, with such interaction being beneficial to individuals in terms of their psyche, their knowing, the development of
their faculties, and so on. Or, expressed another way, such tribal communities provide opportunities which enhance living and life in
ways which change, evolve, Life itself and individuals themselves. [9]“
To conclude; this summary of the framework and core concepts of the ONA presents the Order of Nine Angles in Seven parts: The-
sis, Antithesis, Synthesis, Metamorphosis, Axis, Praxis, & Symbiosis [10]. Our thanks goes out to the Temple of THEM for actually
providing those Seven parts, as well as the inspiration that fueled the insights. This summary is only a brief description of what the
ONA is, so many pieces of the ONA that fits into those Seven parts have not been named. Each Initiate of the ONA will build on this
idea and understand each part on their own. These “Seven ONA Fundamentals” only serves as a rough guide so that anybody who is
interested in becoming ONA will be able to gain an understanding of what the ONA is from beginning, middle, to end.
Chloe 352
Order of Nine Angles
122 yf
Footnotes:
[1] Anton Long; Some ONA Tests.
[2] Anton Long; The War Against The Mundane.
[3] David Myatt; A Numinous Future.
[4] ONA; The Sinister Dialectic.
[5] ONA; Reductio Ad Absurdum, 1989.
[6] ONA; Frequently Asked Questions About The ONA.
[7] Anton Long; Our Law Of The Sinister-Numen.
[8] Anton Long; ONA: Prophet of Vindex?
[9] Anton Long; Sinister Tribes, Sinister Individuality, And The Sinister Way.
[10] Temple of THEM actually gave me the seven parts.
 Secrecy & Anonymity

.:.I’ve heard dozens and dozens of people of the past 10 years of my cyber-travels ask the ques on regarding secret
socie es such as the OTO & Freemasonry: “How is it a secret if it’s everywhere?” In other words, how is it a secret soci-
ety, if there are temples and lodges in every city, members got insignias on their cars, they maintain websites, etc?

The answer is that the existence of such socie es are not secret, and neither are the ideologies of these groups a se-
cret. But everything else about such socie es are secret or private. Groups like the OTO are a “society of secrets.” Se-
crets in the sense that the internal stuff of such groups are closed to the general public. For example the ini a on ritu-
als are secret, as well as the private modes of recogni on such as grips and passwords, ritual work, etc. Groups like the
OTO and Freemasonry also have a different layer of “secrets,” which is the “esoterica” of the symbolism and allegories
used.

In this sense, there are some American gangs which are secret socie es… or socie es with secrets. In old days, the crips
and bloods actually had – or s ll have – secrets. For example the Bloods from the East coast have their “Book of
Knowledge,” which is the culture, mythos, folklore, history, and teachings taught to new “ini ates” by word of mouth
catechis cally. This would be something you memorize and pass on orally.

So for example, if a young crip were to be asked by a random OG ques ons like: 1) What year did the crips start in and
where, 2) what kind of field was it, 3) what was the name of the high school, 4) what was the name of the street, 5)
how many deep was the original crip gang, 6) what were they called, 7) what was the name of the ini a on song, 8)
what was the dress code, 9) what’s “your crown isn’t high” mean, & 10) break down C.R.I.P.

If the young crip did not know any of the answers, then something ain’t right with him. He’s isn’t “bona fide,” in other
words. It may be that the young crip is just claiming to be a crip, but was not made one by a legit crip gang. Otherwise
his people would have taught him the private oral knowledge so he can answer the ques ons if and when asked. The
answers being: 1) 1969, 2) in a football field, 3) located on the campus of John C. Fremont high school, 4) on San Pedro
street; 5) the original crip gang was 18 deep, 6) they were called the Avenue Cribs, 7) the ini a on song was called “The
rich have to cry, the poor have to cry,” 8) they wore Levis, acey duecy hats, and a walking cane; 9) “ya crown isn’t high”
means that you ain’t cripping to the fullest, not pu_ng in all you’ve got, not repping to the fullest, 10) the breakdown
of C.R.I.P is Constructed Revolu on In People.

The same goes for groups like the OTO and Freemasonry. If a person claims to be an OTO ini ate and you asked him or
her the ques on: “In whom do you put your trust,” and they don’t answer it right, something is wrong with their
“creden als.” The ques on is taken from the First Degree ini a on ritual of the OTO. The only correct answer for the
OTO is: “In myself.”

If the guy claims to be a Mason, and you asked him the same ques on: “In whom do you put your trust,” and he
doesn’t have the right answer, it implies that he was never ini ated in the First Degree, since that ques on is from the
First Degree. In Freemasonry, the only right answer to that ques on is: “In God.” Or the Mason can be asked: “What’s
the wage of a Mason?” The only real answer is: Corn, Wine, & Oil. If he didn’t have the right answer, he reveals that he
was never ini ated into the Second Degree. And the ques on can be asked: “How many steps did you take to be a Ma-
son all together?” The answer would be roughly: “Six feet from West to East.” If the man didn’t give the right answer,
then he reveals that he was never ini ated a 3rd Degree Master Mason.

The same goes for tradi onal Hai an Voodoo. In Hai , Voodoo isn’t just a religion or “cult.” Each sect/group is an inde-
pendent secret society with secret grips, passwords, and catechism. If someone claims to be an Ini ate of this species
of Voodoo, then they should be able to answer basic ques ons such as: 1) what’s an Oum’phor, 2) what are reposoirs,
3) what is a voodo-sih, 4) where were you purified, 5) how many mes were you ‘put to bed’ [couche], 6) how long did
your purifica on last, 7) what did you wear during your ini a on, 8) what is an asson, 9) what is the meaning of ‘li pas
te alle en bas d’leau,’ & 10) what is the name of the Voodoo asson and what does it mean? The ques ons are taken
from the very ini a on ritual the Voodoo claimant should have gone through. Thus, if she or he cannot answer these
ques ons, they reveal that they did not in fact get ini ated.

The answers are: 1) the Oum’phor is what a voodoo temple is called, 2) the reposoirs are trees in the yard of the
Oum’phor in which the gods and spirits dwell, 3) a voodo-sih is a “voodoo adept,” 4) I was purified in the Djevo, which
is a room adjacent to the Oum’phor, 5) how many mes you couche [go to bed] depends on the mystere [loa] being
called to oversee your ini a on, for example the number of Erzulie is 6 [days], 6) the ini ate must remain in the djevo
for 21 days, 7) the ini ate wears nothing, is nude, and cannot wear any kind of jewelry, 8) an Asson is a calabash ra,le
which is the symbol of the office and authority of the houn’gan or mam’bo the ini ators, 9) ‘li pas te alle en bas d’leau’
means a false houn’gan or mam’bo who was not given the asson by a mystere but takes one anyway, & 10) the name
of the voodoo asson is Koheleth-a-dom. Coeleth, Co-Le-Th, Co-Le-Tha, or Koheleth [depending on the region, argot/
dialect, oral tradi on, and sect] in voodoo tradi on signifies that man is dependent not upon himself, but upon the su-
pernatural occult forces, called by voodoo ini ates various things such as ‘mysteres,’ ‘angels,’ ‘saints,’ or ‘loas.’

This last ques on and its answer may actually shed some esoteric light on the second Black Book of Satan of the ONA,
called: Caelethi, which deals with the Dark Gods. The Dark Ones/Gods of course being supernatural [acausal] occult
forces/beings. Each Dark God has its own “sigil,” called a “veve” in Hai an voodoo. Like the mysteres/loas of this spe-
cies of tradi onal voodoo, many of the Dark Gods have their own tradi onal chants. The voodoo loas are called down
from Ife – their supernatural realm – and they make their presence felt in various ways. The Dark Gods are called down
from the acausal into our causal realm, and the Dark is Presenced in various ways. These supernatural occult forces
make their presence felt some mes magically, some mes subtly, some mes via visions in trance states [pathworking,
frenzy, etc, in ONA]. But these supernatural occult forces do make their presence felt to the ini ate.

But why the secrecy and silly ques ons? If you are an idealist, then such ques ons are of no worth or use. Why so? Be-
cause why do you need to know the answer to silly ques ons if all you are into the OTO, Thelema, Satanism, Masonry,
ONA, Islam, Buddhism, whatever for is to believe in a set of ideas, ideals, idea ons, ideologies? For example, as an ide-
alist: who cares about the details of where you go to wash yourself and how many faucets there are when you’re in
Mecca on your Hajj when all you want to do is believe in the idea on/ideological memes of Allah and Jihad? I mean
really, what do water faucets have anything to do with God and Jihad? Who cares about the details of Che’s life and
how he became who he was, if all you want to do is wear his face on a tee-shirt because you like the IDEA of revolu on.
If you are a pragma st, you’ll understand the prac cal use and nature of such ques ons. It has to do with circles of
trust; how much you can say, share, and reveal to whom; and also with the issue of legi mate authority.

For instance, it’s a ma,er of security and safety for a crip or blood to not trust any old somebody with a blue or red rag.
It’s stupid and naïve to do so. If two unfamiliar crips or bloods are going to get together and “do business,” with each
other, both par es have it in their interest to challenge the other to make sure they are “real” crips or bloods and not
fakes, wannabes, or undercover cops roll playing. If the guy is an undercover cop, then your ass is going to jail if he wit-
nesses you commi_ng a crime. If the guy is a fake or a wannabe, it means he likes the aura and mythos of the gang and
likes to a,en on and way people behave with him, but most likely he won’t be down to do any real crime, cuz he’s just
toying with the idea and not actually living it.

With something like the OTO – since it’s a sex “cult” – you just can’t believe some random person claiming to be a high
ini ate of the OTO. Otherwise you’d be having 11th degree anal sex magick with random claimants all over the place.
You lack some faculty or mechanism of differen a on, where you can’t tell those who are actually ini ated into your
Way and Culture, and those who simply are toying with the idea because such falsely acquired iden ty gives such
claimants an image whereby they are treated boy others in certain ways they desire to be seen or treated.

With Freemasonry, in olden mes – circa 1500-1800 – on many places that were Catholic Church controlled, being a
Freemason was a major crime punishable by death. There is this thing called: Infiltra on. If a Catholic infiltrator were
placed in the company of Masons to collect informa on and intelligence, and you were stupid where you simply be-
lieves and accepted anybody claiming to be a Mason to be a bona fide Mason you would risk your own life and the lives
of others. The func oning idea here is that you are not challenging the other person to disprove him or to reveal that
he is a fake. The func oning idea is: self-preserva on and personal security.

Hai an voodoo has a long and very interes ng history. Hai was the first black “colony” in the New World to gain inde-
pendence. The struggle and fight those slaves had to go through to gain that freedom from their European masters
dealt with real wars, real killing, real revolu on, etc. The independent secret voodoo socie es and the networks such
groups formed with other groups were crucial in this struggle of civil uprising. Being able to tell a fake voodoo ini ate,
from an infiltrator was a ma,er of life and death, and freedom and con nued slavery. Again, the working idea is that
you are not challenging the other person to reveal that he is a fake, as if to win some dick sizing contest. The working
prac cal idea is personal security. Why would these Hai an slaves in these voodoo secret socie es need personal secu-
rity? So that they can con nue their work – their Struggle – unmolested/unharmed by the powers that be. This is a very
important point of view.

Regarding the ONA

In a document wri,en in the 1990’s it is stated:

[Begin Quote]
The ONA is organized on the basis of cells, basically for two reasons: (1) Security and (2) Effectiveness.
The structure means that each new Initiate/member has one (at most two) Order contacts who channel information/teachings and so
on, and who offer guidance/instruction. When this member reaches the stage of External Adept, they usually form their own Temple
for ceremonial magick and for teaching, recruiting their own members, whose Order contact thus is that External Adept. Each Tem-
ple thus formed exists independently. Hence, if it or any of its members are ‘compromised’, the chain cannot lead very far, enabling
other members in other Temples to remain secret and so continue with their own work, both personal (following the path to
Adeptship) and aeonic (aiding the sinister dialectic).
Further, such a structure is effective, because: it enables each member to progress at their own pace; it enshrines a fundamental
principle of genuine Satanism [individuality, and freedom from subservience to authority] and it enables practical experience of a
character-building type [e.g. by organizing and running a Temple at an early stage].
Essentially, the Order is secret – and intends to remain so as far as most of its members and activities are concerned. – ONA, Hys-
teron Proteron, Organizational Structure
[End Quote]

So even since the 90’s the ONA has described itself as being a secret order, for reasons of security and effectiveness. The Order is
cellular in structure. Cells here meaning individuals and groups. Like a civil resistance movement in Europe during Nazi occupation
times. Such an ordering of people who share a common goal and vision of freedom needs to be secret so they can do their work.
They also need to be loosely based on independent cells. If one resistance cell is discovered and its members captured the other cells
are safe to continue to do their work, because the resistance is not actually an organized organization with a central leader calling the
shots. Each cell is its own thing. The cells just carefully work together to actualize a common goal they have.
In such an environment and condition, even though different cells may have to work together, there is – and must always – be an air
or attitude of distrust: never to fully trust anybody outside of your own cell; no matter what they claim. Even if you have witnessed
members of some other cell put in the dirty work like you do, you still can’t trust them completely. For, it may be that such other
members of such other cells may be genuine in their resistance, but trusting other cells too much may jeopardize your own cell, if say
the other cell gets caught and information forced out of them.
Concerning Nyms:
[Begin Quote]
Initiate Names
a) Some suggestions, based on names traditionally used in sinister Temples:
Male: Oger, Hacon, Serell, Noctulius, Athor, Engar, Aulwynd, Algar, Suevis, Angar, Wulsin, Gord, Ranulf
Female: Sirida, Eulalia, Lianna, Aesoth, Richenda, Edonia, Annia, Liben, Estrild, Selann
b) Contract and/or transpose your own name to form another; for example, 'Conrad Robury' gives Cabur, Nocra and so on.
c) Find a demon form with whom you feel an affinity, and use that name, either as it is or contracted/transposed.
d) Construct your name from a Satanic phrase or chant - for example, 'Quinvex' can be derived from the 'Quando Vindex' of the Di-
abolus.
What is important about all the above is that you feel 'attracted' to a particular name or phrase.
Whatever method is used, the name or phrase should derive from traditional Satanism (as explicated in this book) and for this rea-
son names/demons deriving from other traditions should not be used. –Black Book of Satan

[End Quote]

During my era, an odd critical remark the mundane Satanists make about ONA people is that they use pseudonyms [nyms] and not
their real government Christian names like they [the mundanes] do. Therefore – according to their mundanely non sequitur logic – if
a person uses a fake name, and doesn’t reveal their real identity on Facebook, then they are fakers. BTW, in my era, the American
NSA is collecting face pictures off cyberspace – such as facebook – to put into their face recognition database.

Ever since the old days of the Black Book of Satan, it has been suggested and taught that initiates of the ONA pick and use a pseudo-
nym or an “initiate name,” and not their real names. In fact, anybody who is anyone in ONA culture is known by their nyms, initiate
names, pen names, whatever: Anton Long, Steven Brown, Christos Beest, Hagur, etc. And over the years this idea of having “initiate
names” has evolved into the use of pseudonyms and even pseudo-personas. What’s a “pseudo-persona” mean here when I use it?
Like the persona behind Mark Twain versus his real everyday personality. Like the difference between the actual person of David
Myatt versus the mythos of Anton Long. Like the difference between the artists Richard Moult and the persona attached to Christos
Beest when he was involved with ONA. Like who we know as Anton LaVey, as opposed to who this man really was on a mundane
everyday moment.

Personality develops along with names and new found identities. It’s the psychological “magick” behind the use of mottos in groups
like the Golden Dawn and OTO. You’re no longer just some ordinary person. Your motto is Therion by golly! And this Therion
name begins to develop its own personality/persona. Theorion is a philosopher, a guru, a master magickian, a prophet of Thelema.
Anton Long isn’t just some random person from a small town in the middle of nowhere! He’s the master mind of an occult criminal
organization! Beesty Boy isn’t just a guy who doodles and plays the piano by his lonesome self in the middle Scotland somewhere.
He’s Christos Beest: an evil Nazi human sacrificing devil worshiping guy with magical powers to call upon the very forces of dark-
ness!

This psychological magic is a time honored method of forging a new person out of somebody. When you join something like TM or
the Self Realization Fellowship or the Hare Krishnas – whatever – you eventually are given a new name. You’re no longer Bob
Smith of Smalltown America. You’re Baba Ji’s initiate Rajneesh Hindustani. And you’re not ordinary, you’re a person on a quest for
the secrets of… Kriya Yoga! Of oneness with Krishna! You’re on your way to be a Bodhisattva! When you convert/revert to Islam,
you’re no longer Jimmy Jones of Somewhere Alaska. You’re Mustafa al-Ameriki! And you’re not ordinary, no sir, cuz one day you
will walk several times around a big black brick cube in the middle of a desert!
And that shit works. It causes you to develop into a new person over time. Families and gangs do this. In a big family you end up
being called by a nickname family members just give to you: Uncle Chuck, Skinny Jimmy, Smiley, Snoop Dog. Having these nick-
names or “new names” does something to you. Those new names aren’t simple ordinary generic names on some birth certificate.
People who like you, love you, want you, gave you that name; to signify that they accept you. You belong to somebody. You’re
wanted. It’s more personal than a generic name. It identifies you with that group… and it causes you to gradually identify stronger
with that group. As a new gang banger, when your new gang fellas gives you a new name, you are more inclined to develop a deeper
bond with those guys, and thus, you become more willing to participate in the same criminal activity and behavior they do.

If it’s not a new name, a new title works just as effectively in transforming you into a new person over time. Put in enough time and
energy into the Mormon Church and you’ll get the title “Elder,” and that means something in that specific social order. The title Fa-
ther of a Catholic sect does the same. You were given a new “name” [title]: you are wanted and liked, honored even. And your per-
sonality changes and develops into someone/something new to live up to that new title. And “Adept” of the ONA thusly understood,
isn’t just an empty title. It’s a conduit of inner change.

A nym understood thusly isn’t just a random pseudonym, it is the seed of a new personality, a new type of person, and even one’s
muse. Have you ever thought about what the persona Anton Long can say and express and write that David Myatt can never say,
express, and write? Or as a muse: the nym Christos Beest, and the identification with the ONA acted as a muse to the artist RM in
such a way that he was inspired for a time to produce artwork, chants, music.

I’m writing from the point of view of a pragmatist though, or a “realist,” and not an idealist or theoretician. To a theoretician who
deals with belief-sets, theories, ideas, etc. Things like pseudonyms, pen names, alter egos, personas, titles, have no use, worth, or
meaning. They actually get in the way of believing in ideas, thinking about ideations, and juggling theories.

From a down to earth perspective, as a realist, if we have some desire to change ourselves into a new person, or new type of human
being [as ONA states is a goal of an initiate]: what exactly does that mean in Reality. What is meant here by “person,” or “human
being,” that which we are trying to change? You’re body? You’re mind? Your heart? Your personality? Your attitude? Your
worldview? The way you think and process information? You level of intelligence? Your comfort zone? You capabilities? You’re
character? You wardrobe? Your hair style? What exactly are you trying to change and self-develop? Whatever it is we are trying to
change has to start somewhere. Everything in this causal universe has an initial cause [causal beginning].

In Buddhism the causal chain for causally affecting and influencing physical reality looks like this: 1) Thought/Mind influences, 2)
Emotion/Heart which governs, 3) Action/Behavior which manifests 4) Kamma [causal end results]. And so to change the person you
are outside, one has to first change what is inside. That inner change begins in the realm of thought/mind. Meaning how you see or
perceive yourself, your inner self-image, your inner confidence, etc. That inner change can realistically – in a psychological way –
begin with the adoption of a new name, or title, a new wardrobe, and crafting a new persona: a persona attuned to that which will
help bring about the change desired.

So for example, from a Theravada perspective, let’s say there is man who is a drunk. Causally – karmically – his drinking problem
has cost him his job, wife, and kids. He’s living in a shelter and has hit rock bottom. The man now wants to change and become a
new person. How does he do it? He first has to start inside, and by that I don’t mean it in a dumb spiritual way. Inside meaning: it
first begins on the level of psychology, in the mind, in other words.

Anything the drunk can do psychologically will act as seeds of this change. The drunk can first get a new wardrobe where he cleans
himself up, fixes his hair, and dresses nice. He can change his attitude and be friendlier with people. He can go to church to stimulate
his spiritual parts and make new wholesome friends. All that psychological stuff then influences how he Feels about himself and
about Life.

This is the stage of change when depression begins to fade, happiness comes back, self-confidence begins to develop, a new
“outlook” on Life develops, goals develop, and something to Live for or work for develops. Those emotion/heart born things in turn
governs the man’s actions and behavior in Life. He may get a job to make money. He may start dating again. And so on. Those ac-
tions and behavior is what bares the fruit, and is what will actually change him as a person and change his Life. But that change, real-
istically must begin inside, as simple seed stuff in the field of mind.

So for me, it’s very telling of a person’s pragmatic paradigm [or lack of one] and of their level of a practical understanding of things
when they reject and see no worth in such little seed stuff like a nym, a persona attuned to Buddhism, Islam, Traditional Christianity,
ONA, whatever. When they demean the small stuff, and glorify the big stuff. It’s the mental signature of an idealist or theoretician:
to throw away and belittle the small stuff and glorify the big stuff.

Cuz what exactly is an idealist [one who is not realistic]? It’s a person who is entranced or spell bounded by the bigger picture.
That’s what an ideal is: a big picture, a master piece. For example: Utopia, where there is no class struggle, no poverty, no private
property, no money, and everyone shares everything and works for free. That’s a big picture. The perfect marriage, that’s an ideal, an
idealistic big picture. The realist will ask: well how do you materialize the perfect marriage? What do the little steps that will make
Utopia a reality look like? Where does it realistically begin? An idealist is a person who thinks about an apple all day long and things
they can make with apples. A realist is a person who plants the apple seed. The apple fruit is the bigger picture: the possible end re-
sult of an apple tree. Realistically, that apple tree must come from somewhere.

What’s your IDEAL career? Your IDEAL mate? You IDEAL social life? The IDEAL Buddhist? The IDEAL Christian? The IDEAL
Muslim? The IDEAL Satanists? The IDEAL ONA-er? If you can picture or describe one of these IDEALS you are describing some-
thing which does not exist. How do we know it does not exist? Because everything in this causal universe comes into being from a
causal seed/event/thing: and you have done nothing to plant that causal seed. You simply have the idealistic envisioning of some-
thing. What does the causal seed for an ideal career look like? That’s the realistic question and point of view. What does the causal
seed for an ideal mate look like? How does it begin? Where does one start to manifest this ideal boyfriend? What does the causal
seed of an ideal Buddhist, Satanist, or Republican look like?

You see, if you pay close attention, you will notice that there is a giant difference between keeping it real and asking questions like
what the causal seed for something look like, and: Living up to idealisms. Being captivated, mesmerized, spellbound by phantasmal
ideals that don’t exist. Is it even possible to manifest an idealistic anything? The main part of words like ideal, idealism, and ideology
is IDEA. Such things are just ideas, abstractions, and can only be such. From the vector of a realist – on the Real – or a pragmatist,
everything must have a beginning, and such beginning often start very simple. As complex as the human being is as a fully devel-
oped adult, it starts off as simple sperm and egg and some chromosomes.

Becoming an initiate of the ONA actually – realistically – starts with simple causal seeds. A few ONA manuscripts by Anton Long, a
nym, a persona crafted and attuned to the essence or spirit of the ONA, even little wardrobe things like crystal rings and crystal pen-
dants [mentioned in the BBS]. These are all little psychological seeds that germinate in mindspace. Which in turn will influence how
you Feel about yourself and feel about Life and things in general. Eventually your state of emotion/heart will influence your actions
and behavior. It’s those actions, behavior, how you express your Life, how you Live Life that will change you into a new person.

You see idealistically some people in ONA already have this ideal image of an ONA initiate. They are hardcore, murderous, devil
worshippers. That’s fine. The problem is: you can’t force someone to just go out and be hardcore, murderous, devil worshipers.
Why? Because it’s an ideal: it’s not real. In the same sense that you can’ just force a Buddhist to be a Bodhisattva or a Radical Mus-
lim to be a Jihadist, or a young man into Fatherhood, or a young woman into Motherhood. In the same sense that you can’t force a
young person to live up to aged, elderly wisdom. There is a time and season for everything, and everything has a beginning.

The military has an “ideal” image/vision of a soldier. Realistically you can’t just drag random people off the street, sign them up, and
belittle them for not living up to the ideal of a perfect soldier. But you can make a random person gradually into a great soldier: in
increments, gradually, step by step. In other words, before a soldier ever becomes a murderous Rambo, he needs to develop – plant
the causal seeds – of simple little things like waking up at 4 in the morning, standing up straight, speak loudly with confidence, learn
to roll his tee-shorts and make his bed right. The idealist will ask: well what does any of that have anything to do with being Rambo?
Why do they ask that? Because they can only see the big imaginary picture.
Street gangs have an ideal image of the right kind of gang banger. But – the thing I really like about gangs – is that most gangs are
naturally realists. When you join a street gang, they don’t push you or force you to live up to ideal. They start you off simple. They
give you a gang nickname, they teach you how to wear your rag right, they teach you the right slang dialect to use, they tell you
about their history, or past battles with enemies. They hang out with you, smoke bud with you, drink with you. It’s a slow process.
Just like forming a large piece of stone into a statue of the goddess Venus takes time. It may be that for years that stone may not look
like anything presentable. And so it is with the new gang members, it may be that for years, he or she may not kill a rival gang mem-
ber. But in time he will… in the right situation, condition, and environment. In the same sense that a trained soldier will kill also in
the right situation, condition, and environment. But to be trained takes time and effort.

As causal creatures we have our existence within the framework/matrix of a causal system. Action can’t exist without condition, situ-
ation, and environment to act upon; or to cause to become an act. You can’t have sex: if there is nobody to have sex with. To have
somebody to have sex with, you need to manifest the right situation, condition, and environment. You can’t force a random Muslim
to be a terrorist. But if you manifest – or manipulate – the right condition, situation, and environment whereby the Muslim is driven
to an extreme state mind and emotion and is not thinking rationally, he will blow himself and others up. If you manifest the right
condition, situation, and environment, such as making a mountain slop downwards, a river will ACT in accord with such causal ma-
trix and flow downwards.

And so if the idea – the ideal – is to make random ONA initiates into some perfectly evil sinister killer revolutionist, than you can’t
force initiates to live up to that idealistic image. It doesn’t work that way. The idealist and theoretician can’t understand this, because
they are dealing with ideals, phantoms, and fantasies. The initiate must be given time to incrementally develop into something close
to that ideal: towards that ideal. The initiate must be given time to develop in the general direction of that ideal. This takes time and
begins with very simple causal seeds. Realistically, if you remove those causal seeds, reject them, disregard them: you have no Fruit.

Regarding Anonymity & Authority

Using things like “initiate names” or pseudonyms to conceal identity are useful thing, are causal seeds of inner change, and a part of
“ONA culture.” And the use of such produces something called anonymity. The following quote is topical, and reinforces or echoes
this culture:

[Begin Quote]

The O9A - secretive in terms of the identity of the majority its adherents – has been widely criticized both by those claiming to be
occultists (of whatever type) and by those writing about modern occultism. –ONA, Originality, Tradition, And The Order of Nine
Angles.

[End Quote]

So, on the one hand, in ONA there exists a culture which encourages the use of pseudonyms, and the concealment of identity, which
makes adherents or associates of ONA anonymous to the public and to each other [other ONA cells]. And then on the other hand we
run into something like this:

[Begin Quote]

This means that we most certainly do not trust nor respect some anonymous or anonymized person who writes about themselves and/
or about the O9A via the medium of the internet. Thus we suspect them, and everything they write, be it via e-mail, or on some web-
log or on some forum or on some website; even if – or especially if - they claim to be O9A and/or claim to be part of or to have
founded some O9A nexion/group or claim to have done various sinister deeds. Thus we suspect them, and everything they write, even
if they have been making such claims or writing about the O9A for years; even if what they write seems in line with the esoteric phi-
losophy of the O9A; and even if we have been in contact with them for years via mechanisms such as e-mail or a written correspond-
ence. –ONA, Some Advice For Neophytes Regarding The Order of Nine Angles

[End Quote]

How does this make any sense? As someone in ONA once said to me: “[T]here is real life, and there is the internet.” That was para-
phrased. It makes perfect sense if you understand the meaning of the word “Individuality” in ONA, and if you understand who the
Authority in ONA is.

The functioning concept here is: one’s immediate circle. We trust nobody outside of our own ONA cell/nexion. Meaning people we
are in close contact with in our real world lives: family, friends, co-workers, fellow classmates, members of our Drecc gang, mem-
bers of our private Traditional ONA nexion in our cities. Everyone else are unfamiliar people who exist outside that circle of imme-
diacy. It is foolish to trust and believe a person you are not intimately familiar with. Especially anonymous people online.

But you can ask: “But you’re anonymous?” Or: “But if we use nyms and hide our identities aren’t we all anonymous?” The answer is
yes, and as it should be. I am nobody to you. What claims I make means nothing. Anything I can ever say about my ONA creden-
tials, what I can say I have done regarding ONA are moot and are essentially unsubstantiated claims made by an anonymous person.
And likewise are you each to me… as things should be. Why so? Because it makes sense if you understand what ONA is trying to
say when it describes the ONA Way as an “Individualistic Way.” One of few people not anonymous in ONA is DM, since his life is
public record.

ONA is something you/we each put into practice in our own individual lives, at our own individual discretion, in our own individual
way. As such – being an individual way – nobody else matters. How some other person practices their ONA, what their opinions are
about ONA or how you practice ONA, if they say you’re doing ONA wrong… these things don’t matter, because ONA is an individ-
ualistic path.

To use an analogy, I drive a Lexus. That Lexus came from some car lot where many other Lexuses can be found. All these Lexuses
were made by the same manufacturer. And so my Lexus is my personal individual way of getting around from place to place. What I
do with my Lexus and how I drive it is none of your business. And conversely, what you do with your Lexus, and how you drive it,
is none of my business. What you may say or opine about what I do with my Lexus, and how I drive it is irrelevant, because a
“Lexus” is not a collectively owned thing. It is the brand name of an individually owned thing.

ONA is the brand name of a vehicle – a yana in Buddhism – which is designed to be owned and used by the individual to get you
someplace: your Wyrd. As such, other people who are associated with ONA don’t matter. Individuality does not equate with collec-
tive practice, organization, authority, etc.

People online who claim to be ONA and whatever their opinions about ONA are or how they think you are doing ONA mean noth-
ing as an individual practicing something designed to be practiced on an individual basis. They aren’t a member of your immediate
circle. They are anonymous. Simple as that.

Anonymous people – which includes me – online or on whatever medium, who claim to be know-it-alls of ONA, as if they were
some “authority” on ONA or of ONA, are acting and behaving out of bounds. Why so? Because in ONA, there is no authority out-
side your own individual authority and judgment. As this quote states:
[Begin Quote]

In the O9A therefore, individual pathei-mathos is 'the ultimate authority'. Not individuals, not some title, self-given or otherwise. Not
Mr Anton "I claim no authority" Long; not his writings; not his diverse exeatic life; not his 'esoteric philosophy' that, presenced by
others, is the O9A. Not what some O9A Adept - someone who has successfully undertaken the Seven Fold Way up to and including
the rite of internal adept - says or writes. Not what some O9A 'outer- representative' - self-described, or otherwise - has said or writ-
ten. –ONA, Authority, Learning, and Culture, In The Sinister Tradition Of The Order of Nine Angles

[End Quote]

And this quote on individual judgment:

[Begin Quote]

The authority of individual judgement is one of the fundamental axioms of the esoteric philosophy of Anton Long and thus a funda-
mental principle applicable to how that esotericism is presenced in the praxises of the Order of Nine Angles (O9A/ONA).

This axiom means that even the writings of Anton Long, and his esoteric philosophy, are only guides, a necessary beginning, and
possess no ultimate authority. –ONA, The Authority Of Individual Judgement - Interpretation And Meaning

[End Quote]

If Anton Long invented/created the ONA, and if he says nothing he has written is authoritative – “possess no ultimate authority” –
and he made the ONA: then surely, you can understand that the opinions of some anonymous person should really mean nothing.

It may be that such anonymous person – which includes me – claiming to be ONA is sincere and tries to practice ONA, and even
manifests the unwritten etiquette. It may be that such anonymous person may know a great deal of esoteric gobbledygook about
ONA. But in a weltanschauung and Way of Life where the Individual’s judgment, pathei-mathos, and experiences are his/her own
authority, is paramount, and takes first priority: what meaning does anything such other ONA person’s views and opinions – anony-
mous or otherwise - have to you as an individual living an individual Way of Life?

Especially if they are anonymous. And we of this era in ONA know there have been a few anonymous people claiming to be ONA
acting as if they were some authority figure, or behaving as if what they know or how they interpret ONA is authoritative. We know
such types of anonymous people try to say that how you/we do our ONA is wrong and not the way it should be done. Because if An-
ton Long who made the ONA says that he is no authority, then how much less authoritative are the opinions and views of some
anonymous ONA claimant who had nothing whatsoever to do with the creation of ONA? Think about it.

The problem is that most people in and out of ONA have trouble understanding just what exactly the word “Individual” means. Such
people are enamored with the idealism of Individuality, but in reality they are not individuals and do not behave in a manner of
someone who understands that other people around them are individuals: are entitles to be individuals. To such types of people, the
other person’s individual judgment means nothing, it’s their own judgment that should mean something to others. To such types, the
individual method of practice of the other person is meaningless, it’s their own idea of how things should be done that others should
adopt. It’s stupid, and it’s telling of the level of mentality and character of such types of people.
Individual judgment means that if you write an essay or make some ONA artwork, and I like it, it’s my call. I can choice to hate it
also. And vice versa. If you see some use and value in what I have written, then that’s your call based on your own individual judg-
ment. If you hate what I’ve shared or written, that’s fine also and is still your call. I’m no authority on ONA, and certainly no one’s
authority in ONA, and neither are you to me. This is the perspective each individual initiate really needs to learn to cultivate. It
would reduce drama and power games people play. And ONA would actually become what it was intended to be: an Individualistic
Way.

The Wannabe Authority

They do find their way into ONA. They are the ones who act and behave as if their interpretation – usually a Traditional Satanic one
– is the only way: revealing a lack in understanding of what Out Forms [causal forms] are. They confuse the forms for the essence.
They assert their opinion and views about ONA onto others. They act and behave as if what they know about ONA is definitive and
authoritative. They point fingers and tell you you’re not doing your ONA right. They are usually anonymous internet nobodies.

Thankfully ONA has a way to call out these pretentious wannabe authorities. It’s called the 10 Questions of an Adept which are
questions DM/AL put together which only he actually has the answers to. The answers are orally given to associates of his immedi-
ate circle, when one needs to do some work for ONA, just as a means whereby they can prove that they are associates of DM/AL.
Usually this immediate circle of associates are called various things such as: the Usual Suspects, the Old Guard, or the “Inner Cir-
cle.” The 10 questions are as follows:

[Begin Quote]

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/title appears on the first folio?
[End Quote]

The practical thing to keep in mind is that if anybody claiming to be ONA is acting and behaving as if they were some authority on
ONA, as if their opinions and views about ONA or about how you put into practice your ONA means anything, and they can’t an-
swer these questions: they are not Adepts of ONA.

If they are not adepts, then certainly they are no authority, and what they know about ONA, their opinions, and views about ONA
and about how you/we may practice ONA, are the meaningless drivel of an anonymous wannabe authority. They lack the under-
standing that in ONA the only – the ultimate – authority is you yourself as an individual initiate.

Another way to test one of these pretentious wannabe authority figures is to ask them questions drawn from Christos Beest’s under-
ground autobiography called Myndsquilver [MS]. MS isn’t a reliable way to test a person for adeptship mind you. What it may indi-
cate is a lack of some type of connection with someone who was known to be publically associated with ONA. Beesty eventually
made his identity known in public as being an associate – and Outer Representative – of ONA. He was the last authentic Outer Rep.
Authentic here meaning having been picked by DM/AL to be Outer Rep and being of an era – pre-internet – when such a post was
needed to answer questions from those interested, send out ONA MSS via snail mail, etc.

Most of us associated with ONA use pseudonyms and maintain anonymity, as per the nature of ONA in general. But some of us are
in some way – directly or indirectly – connected to at least one person once publically known to be ONA; namely RM/Beesty Boy.

If the wannabe authority can’t answer simple questions from MS and from the 10 Questions of an Adept, then it indicates that not
only is this person not an adept, but that they are also not associated with any known – verifiable – associate of ONA. So then how
can such a person – regardless of how much they may know about Traditional Satanism – be of any authority of ONA? Why would
such a person’s opinions and views about how you/we do ONA matter?

This isn’t to say that an ONA Adept is any authority in ONA. Because if Anton Long himself – who created the ONA – says he is
not an authority in ONA, then neither is an Adept of ONA. The proven adept is just more reliable with what they may know about
ONA simply because they are associates of DM/AL.

There are practical reasons for maintaining secrecy and anonymity. But such anonymity makes each of us to the other unverifiable,
anonymous people. As things should be. Because I shouldn’t matter in any way to you, and vise versa. The simple rule of thumb is to
keep things within your immediate circle, and to trust no one outside that circle fully. Especially if they are acting like pretentious
authorities in ONA on the internet. You are as an individual self-initiated associates of ONA your own authority. You have the right
to maintain secrecy, to keep your identity private, and to practice ONA in whatever way you see fit, as per ONA corpus. The ONA is
an Individualistic Way. No one, beyond your individual self, is entitled to know anything.

Kryptonymus
Order of Nine Angles
6.4.125 yfayen
Ἁρ.:.πο.:.κρα.:.τες
Sexion Two
 Prac cando con la Atención

“...Y así, lo mortal se apresura a través de la harmoniosa estructura, entregando en el primer reino ese vigor que crece y que desa-
parece...” --del Poimandres – Hermes Trismegisto [1]

A poco que prestemos atención nos daremos cuenta de ese flujo y reflujo que son inherentes a nuestra esfera de manifestación y
que lo inundan todo con una dialéc ca que se retroalimenta. Me refiero a los procesos del germinar, crecer y florecer y los fenó-
menos relacionados con el menguar, la decadencia, el marchitamiento y la muerte.

Nosotros mismos en buena medida estamos sumergidos en esa marea vital con su bajamar y su pleamar, pero a menos que sea-
mos conscientes de ella, a menos que la comprendamos y la digiramos, no podremos experimentar la naturaleza que se esconde
más allá de esa aparente dialéc ca lineal. A menos que comprendamos los aspectos anímicos de esos procesos, no podremos
avanzar más allá de ese “primer reino”.

Propongo un ejercicio para tratar de captar esta “costumbre de la naturaleza” y entrenar así la capacidad de comprender ín ma-
mente ciertos acontecimientos visibles e invisibles que se dan en el mundo en que habitamos. Me parece a mí que el momento
idóneo para empezar a prac carlo es durante periodos en los que vivamos entre la vida salvaje de bosques y montañas. La idea es
poder hacerlo en cualquier momento, pero creo que para empezar, un entorno silvestre es lo ideal.

En esa situación, tras habernos revitalizado con una buena carrera campo a través, o una escalada, o sesiones de rastreo y cacería
con medios arcaicos pero más honorables ( por ejemplo usando flechas y un arco sin poleas...o incluso pescando con arpón o con
caña en aguas bravas ), todos nuestros sen dos se habrán recalibrado y afinado, y nuestra psique estará más predispuesta a conec-
tar con el ecosistema...además de tener el almuerzo ;)

Doquiera que prestemos atención podremos observar esa dialéc ca palpitante que fluye a través de un empo lineal; bien sea en
el germinar de una semilla y el vigoroso elevarse de un árbol, o en la caída de las hojas o la putrefacción de un cadáver...

Cuando, sin prejuicios, con la sensibilidad acechante y silenciosamente alerta de un cazador, nos enfoquemos en estos procesos, se
suscitará y se reflejarán en nuestro interior una serie de sen mientos y pensamientos. Impresiones tan fugaces, que cuando no se
las presta la adecuada atención nos atraviesan sin dejar rastro.

Allí donde aparezca ante nosotros un fenómeno claro del florecimiento o el crecimiento, deberemos enfocar nuestra atención en
él. Si no se está demasiado atrofiado, se podrá notar cómo un po de sen miento caracterís co ñe e impregna el espejo del alma
formando una imagen ní da y reconocible.

La idea es que:

I- Primero los sen dos externos capten con la mayor ni dez posible el fenómeno y que...

II- Después desplacemos la atención hacia la impresión su l que ha quedado formada en nuestra psique y podamos sostener su
presencia allí de forma consistente.

Una vez se logra hacer esto, el siguiente paso es:

III - Tratar de lograr conscientemente una percepción simultánea de las dos en dades: el fenómeno externo y el sabor o impresión
su l generado en nuestro espacio anímico.

Con esto podremos experimentar una especie de percepción simultánea de la experiencia que estamos viviendo en simulflujo. Es
como añadir una dimensionalidad que enriquece una pintura y la dota de un dinamismo antes insospechado. El resultado de com-
binar ambos elementos dará una experiencia más rica que la suma de las partes.

Por supuesto este ejercicio también debe realizarse con la otra cara de la moneda, con los fenómenos del decrecer, la destrucción
y la muerte.
A menos que nuestra atención posea la determinación y su leza de la “mirada” de un cazador hiperbóreo, no captaremos ni digeri-
remos todos los nutrientes su les que pueden extraerse de la experiencia.

Con el empo, este simulflujo nos proporcionará una mayor riqueza y eficacia en nuestro mundo anímico, cada experiencia será
más sabrosa y nuevos espacios percep vos se abrirán ante nosotros. Sucesos o ma ces que antes nos pasaban desapercibidos se
nos aparecerán ahora con una claridad meridiana.

Llegará un momento en que nuestro equipo de “acecho” estará tan refinado que podremos captar las impresiones de aquellos
acontecimientos tan fugaces, o tan etéreos que no parecen poseer naturaleza osica. Veremos lo que otros no pueden ver...

Esto no ene nada que ver con el perderse en especulaciones intelectuales sobre tal o cual aspecto de la naturaleza, o de divagar o
fantasear...se trata de la disciplina que promueve la sana percepción de lo que vive en y alrededor de nosotros en toda su ampli-
tud.

El proceso es similar al que nos sucede al escuchar un ladrido, un grito, una palabra cantada, etc... Por un lado percibimos el sonido
como un elemento puntual descontextualizado, pero, casi al mismo empo, se genera una impresión en nuestro interior que nos
habla de si se trata de un ladrido de miedo o alegría, de si es un grito de de furia o de gozo, de si la palabra cantada evoca una ima-
gen incómoda o gloriosa etc...

No es de extrañar que el po de ejercicio mencionado unas lineas más arriba esté esotéricamente relacionado con el desarrollo de
una capacidad especial para comprender el sonido, pues por su propia naturaleza - el sonido - se trata de un ente que se manifies-
ta necesariamente vinculado al empo.

Una melodía se compone de un flujo virtual de notas que vienen del pasado y quedan en la memoria inmediata, sumado a la nota
que está sonando en el momento presente, sumada a la proyección inconsciente que hacemos de la nota que vendrá a con nua-
ción... Lo mismo con cualquier sonido puntual, cuya ondulación ene un comienzo, un pico y un final que se desarrollan en un de-
terminado contexto espacio-temporal.

¿Cómo aplicamos la técnica anterior aquí?

Por ejemplo, al escuchar una voz entonando una determinada melodía, nos damos cuenta de que (I) es un imput externo a noso-
tros que se sumerge en nuestra psique (II) que genera una serie de impresiones en nuestro interior.

Un primer nivel de impresión tendrá que ver con nuestra interpretación subje va de la información sensoria.

Otro nivel de impresión nos hablará de lo que pretende transmi r la mujer que canta esa canción...

Saber dis nguir el primero del segundo, y ser capaz de armonizarlos revela, otra vez, una nueva dimensión del fenómeno que su-
pone algo más que la suma de las partes.

Lo mismo es aplicable al tronar de un relámpago, o al aullido de un lobo.

Lo que para una persona vulgar se trata de un incoherente ruido, para un adepto entrenado se convierte en el lenguaje anímico de
la naturaleza.

Darte

[1] Del Poemandres ( Corpus Herme cum ) en la traducción del griego al inglés de David Mya,

( h,p://davidmya,.wordpress.com/mercvrii-trismegis -pymander-part-one/ )
 Fractal Inference

.:.What “something” do science, Buddhism, and ONA share in common? Something once called Natural Philosophy. Natural Philos-
ophy basically is the philosophical study of nature and the cosmos, and then a gradual piecing together of a philosophy based on
what one comes to understand of nature.

Not many people in or out of ONA care to know that natural philosophy is an element and aspect of the philosophical system and
way of life codified by Anton Long called ONA. As this quote shows:

[Begin Quote]

Tradi onal Satanism does not believe that we human beings, and causal life itself, was created by some Supreme Being, which Su-
preme Being is commonly referred to as God. According to Tradi onal Satanism, life evolved naturally on this planet, from finite
beginnings we as yet do not precisely understand. The essence of the Tradi onal Satanism perspec ve about our origins in the caus-
al Universe is reason - or rather, what used to be called Natural Philosophy: through observa on, experiment and the use of reason,
or logic, we can understand our world, the causal Cosmos, and ourselves. –ONA, Anton Long, The Ontology and Theology of Tradi-
onal Satanism

[End Quote]

Regarding Phenomena

In the East – Theravada – there are spiritualized words now even familiar to the Westerner that have their founda on and root in
natural philosophy, of the philosophical study of nature. For instance, the word Dhamma. Let’s side track for a minute so I can ex-
plain something important first:

Dhamma is a Pali word related to the Sanskrit word Dharma. You can tell the two words are gene cally related. To a typical West-
erner – and to those not as pedan c as I am – Dhamma and Dharma are the same words with the same spiritual meaning of some
sort.
Once, long ago, a disciple of Buddha ask the Buddha if they could translate and write his teachings into Sanskrit. At the me the
Buddha spoke a dialectal variant of Pali, which was the common vernacular of common people of those days. The Buddha – in his
wisdom – forbade such a thing, and said to his disciples, roughly: “Never put what I say into Sanskrit. Teach it always in our com-
mon tongue.” This was one issue Theravada Buddhism [Hinayana] had with Mahayana Buddhism. When Mahayana Buddhism be-
came a vehicle, it used the Sanskrit sutras.

You’re probably wondering what the big deal is. Sanskrit and Pali are related to each other in the same sense that ancient La n and
the Italian language are related to one another. In the sectarian sector, La n is a sacerdotal language of the Church right? And com-
mon everyday Italian is the language of the people. See, that’s the problem. You can’t take the vernacular words used by a com-
mon people and translate them into some sacerdotal language and expect to retain the essence and shades of meaning the vernac-
ular words once had to the common users.

For example in Californian English there exists “Registers” of English aka different social levels: argots/cants/vernaculars of English.
Lawyers have their own dialect/register of English. Business professionals have their own. Poli cians have their own. Common
street level people have their own. So, for example here in the streets, suppose a friend were to say something that he believed
may have offended me, and he apologized. So I tell my friend in a common vernacular English of these parts: “It ain’t no thang, let’s
drop it.” To us, that sentence made perfect sense. What I was saying was: “Don’t worry about it, let’s move on.” What if I were to
translate that common register into some prissy register of Bri sh English; the same language mind you. Like this: “It is nothing.
Shall we place it down hither?” You’ll no ce, something was lost in the transla on. “no thang” and “nothing” obviously seem relat-
ed to each other. “Drop it,” and “place it down,” both mean the same thing, don’t they?

The big deal is that the vernacular in this example is using the shades of meaning of words that have developed and evolved along-
side and in tandem to a specific set and class of people. Dhamma [Pali] & Dharma [Sanskrit] are obviously the same words, aren’t
they? This is where the ONA concept of [causal] Form versus Essence comes into play. Sure, on the level of Form – le,ers of an
alphabet sequenced in some ordering – Dhamma and Dharma are 99% the same. But the words we see with our eyes are only the
p of an iceberg. Only 1% of what actually exists. The other 99% consists of the en re etymological history of the words, the social-
evolu onary usage of the words, the shades of meaning such words have accumulated over centuries, etc. Dharma is its own word,
with its own meaning in the Brahminical weltanschauung. Dhamma is its own thing, with a different Essence. Same goes with Kam-
ma [Pali/Theravada] & Karma [Sanskrit/Brahmanical].

So, Dhamma essen ally means “Phenomenon” or “Natural Phenomena” in the Pali/Theravada weltanschauung. Today, in English,
this word is usually translated into English as “doctrine,” which is rough, but fair. Fair because the Buddha used the word Dhamma
to refer to his teachings or lessons. But Dhamma does not mean “doctrine” in the sense that it is a 10 Commandment, an official
ideology or doctrine of the Catholic Church, a Creed, a Belief. Like when I say that it is Holy Doctrine of the Mother Church that
Jesus Christ is the son of God, born of a Virgin, died on the Cross, and rose from the grave in three days.

Why would the Buddha use a word which means Phenomenon to refer to his “teachings?” Well, we can look at one such dhamma,
the dhamma of Dukkham: that in life, we will experience problems, trouble, pain, heartache, and so on. Why is this “teaching”
called a Phenomenon? Because it is not something you believe or disbelieve in. It is en rely verifiable and Observable, just like a
natural occurring phenomenon is verifiable and Observable.

All you have to do to verify the dhamma of dukkham is to live life. If you worry about not having enough money to pay rent, that is
Dukkha. If you are a parent and your teenage daughter has not come home, and its 3 in the morning, and you are worried, severely
fre_ng: that is dukkha. When your wife leaves you for another man, and you feel heartache and pain: that is dukkha. When you
have just been diagnosed with cancer, and you feel hopeless: that is dukkha. It is verifiable and observable. It isn’t something you
believe or disbelieve in, or debate about. If you experience the pain of losing a loved one, that pain you experience is a real phe-
nomenon beyond deba ng and arguing about. But you can debate and argue about the doctrine of the existence of Jesus and Bud-
dha; can’t you.

Likewise with the dhamma of me,a. Me,a isn’t something to believe in or disbelieve in. Not something to argue or debate over
about its merit or whatever. If Buddhism is your chosen Way of Life, then me,a should be an observable and verifiable phenome-
non – ethos – in you. How you live life, how you talk, how you express yourself, in your body language, in how you treat others, in
your a_tude, in your character/nature, in your eyes: me,a should be an observable and verifiable phenomenon in all of these
things. In English, the word and concept of “physis” as DM and ONA uses it fits the meaning and essence of Dhamma quite well.
Dhamma/Physis is the nature of something. That nature is observable and verifiable. If you are ONA, then you should possess a
certain dhamma/physis, usually called the Logos of ONA. Certain unwri,en e que,e should be a detectable phenomenon in your
nature and ethos. It is not something to believe in or disbelieve in. It isn’t something to argue or debate about.

Phenomenon is the basic “building blocks” of natural philosophy, of any variety. It is the “thing” we observe and try to verify. Phe-
nomena are like patchworks of a quilt. As you understand and observe more, your percep on of the whole “quilt” becomes more
discernable. It’s like you were a bug living in a giant clock, such as Big Ben. Each clock gear in Big Ben is a phenomenon. The more of
those clock gears you are able to see as a connected func oning system, the be,er you are able to understand that all of those
gears makes the systema c thing called a clock. The Buddha gives a hint about the interconnec on of phenomena in his dhamma
of Pa cchasamuppad, or roughly “dependent origina on,” or “co-dependent arising” in English.

Pa cchasamuppad

Co-Dependent Arising [henceforth “CDA”] in terms of the Buddha’s natural philosophy – as opposed to the spiritualized interpreta-
on in the West – goes beyond the cliché idea that all things are interconnected like a spider web or something. This would be a
grossly understood interpreta on, which is shallow, and essen ally meaningless. I’ll try to explain CDA and what “Fractal Infer-
ence” means by using a Rainbow as an example, and hopefully, you’ll “Get It.” If and when you do “Get It” intui vely, it’s a word-
less profundity.

So a Rainbow is an observable phenomenon in Nature. We can see it. It’s also verifiable: I can take a picture of one and show it to
you to verify that such a phenomenon does indeed “exist.” A Rainbow is a “thing” insofar as nouns goes, so it’s not one of those
reified “things” that are ideas people believe are real.

BUT: a rainbow does not exists as a “thing” in and of itself. The rainbow only comes into “existence” – meaning here that it is only
an observable phenomenon – when many different Factors converge. What do I mean by “factors?” I mean you need 1) water mol-
ecules in the air, 2) sunlight, 3) that sunlight shining at the water vapor at specific angles, 4) you the observer, standing in rela on
to the “rainbow” at specific angles. You see? The rainbow does not exist as an independent “thing.” It Arises into “existence” be-
cause many other phenomena converge. In short: a rainbow is a species of “nexus of phenomena.” Remove any of those factors –
sunlight, air/atmosphere, you standing at a certain angle – and the rainbow does not “exist”: does not have “being.” That’s the gist
of CDA.

So now, we can go into Fractal Pa,erns in nature. I’m not using the word “fractal” in the mathema cal sense. I’m using it in a phe-
nomenal sense; in the sense of physis, quality, a,ribute, character, nature. I’ll try to explain. With a rainbow we see a “pa,ern” of
phenomena: that phenomenal factors come together to give rise to a rainbow. The ques on we then as ask natural philosophers is:
can we observe or find this same pa,ern in nature elsewhere and at different magnitudes and degrees? And we do:

Water itself does not exist as a “thing” in and of itself. For water – liquid state – to exist, many phenomenal factors must converge:
1) the right temperature, 2) the right condi on, 3) the right atmospheric pressure, 3) the existence of hydrogen atoms, 4) oxygen
atoms, etc. Sunlight likewise: 1) the sun must exist, 2) solar fuel must exist, 3) space to house the sun must exist, 4) the photon
itself must exist, and so on. So what we are beginning to see here is a repe on of some sort of “pa,ern.” The pa,ern being that
different phenomenal factors converging together at a point or as a nexus gives rise to Being [rainbows, water, light, you, me,
whatever].

That’s what I mean by a “Fractal Pa,ern” in nature. It’s a pa,ern, and it’s fractal in the sense that the same pa,ern is used and
repeated over and over again on different levels of magnitude and to different degrees.

Fractal Inference is when we have spo,ed such a “fractal pa,ern” in nature, and when we understand the basic nature of fractal
pa,erns. If you look at a fractal pa,ern, you’ll no ce that the li,le pa,erns that make up the Big Pa,ern are the same shapes. So if
you understand that, even if you cannot see the even bigger picture of a fractal pa,ern, you can get a feel for what it would look
like: like the li,le pa,erns it is made of!

So “Fractal Inference” is when we observe the fractal pa,ern that for an atom to exist, phenomenal factors such as fields, waves,
electrons, protons, etc, must converge. The same fractal pa,ern can be seen at a larger magnitude with water and compounds.
The same fractal pa,ern can be seen in rainbows. So once we spot such a fractal pa,ern we then ask: “Can we find this same frac-
tal pa,ern elsewhere in Nature? Does it repeat itself?” And we do: for a rainforest to exist, many different “things” must come
together: 1) trees, 2) climate, 3) rain, etc. If we learn that such pa,ern does repeat in nature, then we take the next step and use it
to predict the existence and nature of other things. We can ask ourselves as Natural Philosophers: “If this is a fractal pa,ern in na-
ture, then we should see that even the solar system or galaxy should follow the same principle.” And we can predict: that a solar
system comes into being when phenomenal factors such as gravity, solar mass, etc converge/mingle at a place in space.

If, a fractal pa,ern we discover repeats and can be used to predict and reveal the nature of things, then we can take the next step,
and ask ourselves what such pa,ern is “inferring” about the “bigger picture” of the cosmos or reality. For, we can’t see the whole
of reality, just like we can’t see the “bigger pa,ern” of a fractal pa,ern you see? But the li,le fractal pa,erns themselves infers the
nature of the bigger pa,ern.

So, as Natural Philosophers, we take the “rainbow fractal pa,ern” and we try to get a feel for how physical reality works. We can
ask ourselves ques ons like: Does the cosmos independently exist as a “thing”’ in and of itself? Did it as a thing in and of itself just
come into being or evolve from some pre-exis ng “thing” which too existed as a “thing” in and of itself? OR: is the nature and be-
ing of the Cosmos pa,erned like everything in the universe? Meaning does the universe exist only as a “thing” because it is itself a
nexus or convergence of phenomenal factors. And more philosophically: how do We – the Observer of the Universe – fit as phe-
nomenal factors into this nexus? Remember, for a “thing” to have being, many phenomena must come together, and if we remove
one of those cons tuent phenomena, the “thing” loses its being. And so, if things/beings that observe and experience – have qualia
– were to not exist, would the Cosmos s ll exist? Would a rainbow s ll have being, if we removed every creature with eyes on the
earth?

I came up with the concept of “Fractal Inference” a while ago out of this personal deep need to try to see and understand the
World and Self more “biggerly.” I can see my environment, the city, trees, clouds, the sky, the moon, sun, and stars. But what do
“things” look like far beyond that? What exactly am I living in: where am I. And more importantly to me: what exactly am I as a
“thing” with being? So I just started to look for “fractal pa,erns” in nature. If I saw enough of the same pa,erns I’d try to make a
hypothesis out of it. If my hypothesis holds, then I try to predict the nature of things around me and beyond me. If I can predict,
then I have what I call a “fractal theory.” Here, I use the word “theory” not to mean “proven fact,” but to simply mean: “the best
explana on I have at the moment of explaining and understanding things.”

Infinite or Fundamental

In my mind right now, I picture the World/Reality to be like a greatly tall ladder, and I am standing on a rung of this ladder some-
where. The ladder stretches above me beyond what I can see, and it stretches below me beyond what I can see. Does this ladder
stretch up and down forever, or does it stop at some point? I can understand that for a “thing” to have being, many phenomena
must come together or mingle. What I had a hard me understanding was: how does a single phenomenon – if there is such a thing
– arise? Because when I look at what seems to be a “single” phenomenon, upon close inspec on they turn out to be themselves
made up of “smaller” phenomenal factors, and each of those factors are themselves made up of minglings of phenomena. Does
this go infinitely down the scale and never stop? Or are there “fundamental” phenomena? Do you get to a point where you just
simply can’t divide phenomenon into cons tu onal parts any further?

I use Fractal Inference to try and figure out the possible answer to that ques on. Fractal Inference is like how scien sts try to “see”
and gain an understanding of the core of the earth. They can’t see it or touch it or experiment with it directly: but there are indirect
ways whereby such scien sts can gain an inferred apprehension of the earth’s core. For example big earthquakes. They can figure
out that something is there which is solid at the center of the earth when earthquake waves bounce and flow oddly, and so on.

I started off by looking at how cars are made. Cars arise from co-dependent arising. Many phenomenal factors mingle to make a
car: 1) car parts, 2) labour force, 3) electricity to power the manufacturing plant, and so on. The car parts themselves are each
made of other factors: 1) metal ore, paint, plas c, and so on. Those are themselves made up of atom, which are made up of quarks
and so on, and so on.

But then as I scru nize how cars are made, I run into “things” I just can’t breakdown into smaller pieces. Things like: power. As in
the essence of electricity. What is “power?” Or Energy, as in what electricity is “made” of. What exactly is “energy” and what is it
made of? Force: as in the force of the machines and workers. What is force and what’s it consist of? And there is the human fac-
tors: the workers have to be alive, so what is Consciousness? They need to have experience in making cars: so what exactly is expe-
rience? This is a pa,ern. The pa,ern being, that if you go down far enough, you run into things that seem to be “fundamental” that
can’t be broken down. Can we find this pa,ern elsewhere?

We can look at human society. A city is obviously made up of many factors. Again you can break the causal factors down into small
things: streets are made of tar and gravel, etc. But there is one crucial “thing” human society [ci es] need which it cannot exist
without: informa on flow.

Informa on flow, meaning like when a car accident happens, a call is made to the police sta on. And the fire department and am-
bulance comes. That’s informa on flow. When a company in a city places an order for more supplies because they are out of stock
and the supplier responds: that’s informa on flow. What exactly is “informa on” and what is it made of? Can we find this fractal
pa,ern elsewhere? Can we predict the nature of something with it? If we scru nize atoms, subatomic par cles, quarks, would we
be able to find Energy and Informa on? Informa on here meaning stuff like quantum informa on. And we do find this same fractal
pa,ern on that small scale.

How about our bodies? If we study our bodies and how it works can we find “thing” like Energy, Informa on and other things that
just can’t be brown down? We do. We’d be dead without informa on flow. Cells need more energy in the form of ATP molecules,
and the body responds. The en re brain does nothing but process informa on. And there is the “problem” of consciousness, com-
pounded by the mystery of qualia.

So then we can formulate a “Fractal Theory” with that pa,ern: That the World/Reality as far as composi on and cons tu on goes,
is not infinite in scale. That at “some point,” the World/Reality “stops” at a “fundamental’ level where it simply cannot be broken
down any further. Based on this Fractal Inference and how I have come to “understand” the aspect of the World/Cosmos it sheds
light on, I’d consider myself to be a “Fundamentalist.”

I don’t feel that the causal universe just goes down scale smaller and smaller forever and ever without end. Does it go up scale for-
ever and ever? By “Fractal Inference,” the answer is: no it doesn’t, but the poten al for further development, evolu on, and
“growth” exists. In the same fractal sense that human civiliza on and biological evolu on doesn’t go up scale forever and ever. It
has a cap, but it is open to further development, growth, and evolu on. Does the sequence Pi go on forever and ever? In theory,
sure. In prac ce and in reality, no it doesn’t: not unless you ac vely unravel the sequence either by pu_ng in the energy to do the
math, or making a computer put in the energy to do the math. Pi has the poten al to go on forever, but only if energy if put in to
make it go on. The ques on I can’t answer right now is: Where do those “fundamental” things like Energy, Informa on, Conscious-
ness, and qualia “come from.” How do they gain their Being. How and Why do such fundamental “things” exist across cosmic aeons
and aeons.

Causal & Acausal

Is the universe infinite in size and scope? I want to believe that it does badly because this avenue involves less thinking. But, by
“fractal inference” the universe – the Causal Realm – is finite. A finite cosmos for me has problems. The problem is: what is on the
other side of the universe when it does stop? When the ocean stops, there are beaches. When the sky stops, you have outer space.
What is the “outer space” of the universe? But wait, there more to the physical universe than just… physical stuff.

How about Time? Does Time go on forever infinitely back words and forwards and all aroundwards? How about causa on/
causality? Does that infinitely regress back forever and does causa on infinitely progress forwards forever? Think about your an-
swer carefully. We’re talking about causa on: cause and effect, seed and fruit. If you say that yes, causa on progresses forever,
then you’re implying that the fruit of such causa on have also already been born, which es in with the Progress of Time, and
“change” which Time brings.

The easiest way for me to deal with the no on of a finite universe is to use icebergs as a fractal star ng point. Icebergs are “things”
that are finite. But like a rainbow, an iceberg has its being because of other phenomenal factors: sea water [the ocean itself], snow,
cold temperature or the lack of heat energy, pressure, and the phenomenon of crystalliza on. Water molecules crystalizes to be-
come snow, the snow packs up under pressure. Or sea water just freezes up. So on a macro-physical level, the iceberg looks like a
big ice cube. On a different level of percep on – molecular – that iceberg is just a coalescing of water vapour in the right condi-
ons. On this molecular level, where the iceberg stops and the ocean begins is blurred and fades into each other. In other words,
on such a molecular level of percep on, the sea and iceberg is just one con nuum of sea water. It’s just that the iceberg is a com-
pact lump of its oceanic matrix.

Perhaps on a macro-physical perspec ve, the physical universe is “finite,’ where it “ends” somewhere, out there. If so, then it
“floats” inside a matrix, and the cosmos is simply a coalesced lump of its own matrix. Like a knot on a string. The causal world in
other words – on a finer level – “fades” into something not causal. Not causal meaning not having the proper es of the causal. In
the same sense that the iceberg has very different physical proper es from sea water, even though one is a lumpy coalescing of the
other. “Causal Proper es” here would mean stuff like ma,er, mass, gravity, iner a, causa on, Time; “space” as in distance be-
tween two points, direc on and so on; and the laws of physics. All that stops where and when the cosmos stops. Whatever is on
the other side, must by nature, have its own proper es, condi ons, and type of being [physis].

Thus, by Fractal Inference, the Acausal should be: atemporal [ meless], a-causal [devoid of causality], “aspa al” [devoid of dimen-
sionality], “a-expressive.” A-expressive meaning similar to quantum superposi on, where all poten ali es simultaneously co-exists
in an unexpressed state. It is on the causal level, that a poten al is expressed. Liquid water has the poten al to either crystalize or
vaporize. It is when the environmental condi ons are right that one of these poten als is expressed. Aspa al like our very own
Mindspace. The field of Mindspace is not spa al: no dimension; no here or there. BUT: this same aspa al field can harbor in it an
en re [dream] world with dimensionality, distance, breadth, width, etc. What’s more telling is that this same Mindspace can har-
bor consciousness & experience. That consciousness and experience are just as “at home” in the acasuality of Mindspace as they
are in the physical world. That the aspa al and atemporal Mindscape can harbor dimension and me can be demonstrated by tak-
ing psychedelic substances such as LSD or DMT. Under the influence of such substances, you not only Experience space/
dimensionality, but also the passing of Time. Which gives some of us a profound insight: that causal spa ality and causal Time, may
n fact be “Qualici es”—qualia—as in things pertaining to the domain of Experience. In the same way that dimensionality and Time
are experien al data in our own dreamscape, as opposed to being actual physical events/condi ons of some “space- me” con nu-
um. In the sense that the landscape, dimensionality, and me in the popular game MindcraD, are not “things” rooted in a space-
me con nuum, but are “experien al data,” i.e.: soDware programing expressed for you to experience.

The Evolu on of Science

I feel that current mainstream science is in a heinous condi on at the moment. It has developed far from its natural philosophy
roots. It has diverged from the concept of empirical observa on and now uses crazy mathema cs in place of direct observa on of
things. This is not to say that such crazy math is retarded. It’s very powerful, but there exists a chasm between the formula and the
resultant philosophical interpreta ons. That chasm is modern science’s weakest link, and is responsible for some of the most ludi-
crous and surreal “theories” one can come across in contemporary fields such as Cosmology, with their ridiculous ideas of some big
bang and black holes, white holes, dark ma,er, etc. Some sectors of science today have even devolved into book-thumpers. Where
instead of trying to discover new things, they outright reject anything that goes against their hallowed – hollowed – theories by
thumping on tomes of mathema cal gobbledygook.

I predict that there will come a me when a future genera on of people will grow some sense and sensibility and realize the surre-
al state our backwards science was in. This sensible genera on will one day return science to its roots: direct observa on, empiri-
cism, natural philosophy, and experimenta on. In such future meframe, science will become more streamlined. More philosophi-
cal, more unified as a method of coming to understand the nature of the World and Self. “Unified” meaning that “science” today is
greatly divided with itself into compe ng disciplines and fields, such that the picture of reality we are ge_ng from such a divided
method gives us a broken picture. Akin to like looking at things through a kaleidoscope of broken mirrors. In this more evolved sci-
ence of a future meframe, I am willing to predict that fractal mathema cs, and fractal pa,erns will play a more important role.

Kryptonymus

Order of Nine Angles

6.6.125 yfayen
 Entrenamiento Controladamente Descontrolado.

Hay ocasiones en las que nuestros planes, nuestras expecta vas se disuelven en un remolino de sorpresas que nos zarandean y nos
obligan a “exprimirnos” para poder salir del atolladero. Todos nos hemos encontrado más de una vez en escenarios en los que, de
pronto, algo inesperado se tuerce y nos vemos obligados a improvisar, a reaccionar rápido, y resolver el asunto de forma inespera-
da.

Aunque poseamos algún que otro truco de naturaleza extraña y esotérica que nos permita tener ciertas ventajas, también es evi-
dente que nuestro equipo osico, nuestro cuerpo, debe estar bien calibrado, bien dispuesto y entrenado para poder estar a la altura
de lo que la explosividad de la situación pueda requerir.

Es por esto que sea cual sea el régimen de entrenamiento que se esté llevando a cabo de forma usual- sea en grupo o en solitario -
vale la pena añadirle sesiones de combate “controladamente descontrolado” que tengan lugar entre los propios camaradas de
confianza. Terrenos irregulares como los que encontramos en los bosques pueden ser más que apropiados para llevar a cabo estas
sesiones alejados de gimnasios, pistas, y demás.

(Si se quiere incluir en el contexto de la pelea prác cas esotéricas como la inducción nerviosa, la distorsión sensorial, etc... se debe-
rá tener en cuenta que el estar sobre aviso condicionará toda la dinámica del ejercicio. Este po de trucos pertenecen a una varie-
dad de conocimiento transmi do oral y personalmente, y es mejor no realizar descripciones por escrito por simple y puro respeto a
su eficacia)

Pero en cualquier caso, se quiera incluir o no este aspecto más misterioso, de lo que se trata en estas sesiones es de desarrollar
nuestra “inteligencia ciné ca”, de aprender a lidiar con la marea adrenalínica y el estrés impredecible de una pelea realista, así
como de mantener fresca la disposición belicosa y pulir nuestras habilidades de combate.

Queda entonces a la consideración de los prac cantes si se quieren usar más o menos protecciones (cascos, guantes, suspensorios,
nada en absoluto etc...). La clave de este po de ejercicios es la de desinhibirse -razonablemente- , ganar soltura a la hora de atacar
y defender de forma espontánea y de acostumbrarse al los eventuales impactos, empellones y zarandeos.

En estas sesiones deben explorarse las confrontaciones tanto en combate singular como en situación de desventaja numérica, así
como comprender variaciones de luz, temperatura, adherencia del terreno, etc...( no hay nada como un terreno resbaladizo para
pulir la propiocepción )

Con la prác ca desarrollaremos una especial “inteligencia ciné ca” que nos favorecerá a la hora de ser eficaces en el uso inteligen-
te de la violencia y en cualquier otro po de desaoos motrices novedosos. Me refiero a desaoos que no pueden limitarse a marcos
teóricos tabulados que se transmiten de forma lineal prescindiendo de lo inesperado e irracional de la vida real.

Cualquier movimiento relacionado con un desplazamiento en el espacio y en el empo, va acompañado de sensaciones captadas
por los receptores nerviosos de las ar culaciones, músculos y tendones, así que podemos considerar al complejo músculo-
esquelé co, no solamente como un sistema motriz, sino también como uno sensorial que completa y complementa a los sensores
principales del sistema visual, audi vo, ves bular, cutáneo y olfa vo. Y es la inteligencia del movimiento la que debe ser capaz de
procesar con fluidez todos estos imputs.

Mediante el desarrollo de la “inteligencia ciné ca” permi remos que nuestras respuestas motrices se op micen y que podamos
sacar ventaja de los mecanismos reflejos. Esto es, mejorando la fluidez en el procesamiento de los esumulos se aumenta el rendi-
miento y disminuyen las inhibiciones que lo reducen. Reflejos que pueden aparecer ante una situación inesperada se pueden mani-
festar de forma eficaz (que nos permita mantener el equilibrio y la fluidez del movimiento) o ineficaz (que nos impida mantener el
equilibrio y la fluidez del movimiento).

Tres de los elementos que decidirán si logramos salir airosos de un desaoo motriz imprevisto son:

-La capacidad de ser oportunos ( don de la oportunidad ) y de ajustar nuestros movimientos en un determinado momento para que
resulten eficaces y rítmicamente acordes con un curso de acción emprendido.

-Nuestro sen do del equilibrio respondiendo o an cipando la redistribución de la presión y el peso.

-Nuestra percepción del espacio y capacidad de orientarnos en un determinado escenario, así como la capacidad de calibrar las
distancias y los ángulos de incidencia.

Este po de sesiones “caó cas” en las que se prac ca una especie de “descontrol controlado” ayudan a coordinar nuestros amplio
abanico de recursos para dotarle de funcionalidad. No se si me explico; por ejemplo, al pensar en el desarrollo de la fuerza, en lo
primero que nos fijamos es en el desarrollo del tejido muscular, pero debemos tener en cuenta que este tejido sigue las órdenes
del sistema nervioso. Así pues, hay dos aspectos que deben contemplarse en el entrenamiento: (I) la adaptación estructural
(arquitectura de la masa muscular ), y (II) la adaptación funcional ( trazado de circuitos neuronales y nerviosos ). Es en esta adapta-
ción funcional donde la “inteligencia ciné ca” ( y propiocep va) es crucial para op mizar la fluidez de la información nerviosa a
nivel de coordinación intermuscular.

En paralelo a esto hay algunas consideraciones que también se podrían tener en cuenta en nuestro régimen de entrenamiento
usual:

A la hora de trabar con pesos ( sea nuestro propio peso o el de un objeto externo ), es interesante usar de vez en cuando cargas
asimétricas e irregulares como troncos y rocas con agarres precarios y con centros de gravedad inestables.

De igual modo, cuando prac quemos técnicas de combate, carrera, danza, acrobacia, etc...es muy ú l buscar superficies con pen-
dientes pronunciadas, superficies basculantes, terrenos irregulares, resbaladizos, etc...

Otro ejercicio complementario que resulta muy beneficioso es el de sumergirse en el agua, a ser posible el agua corriente de un río
o del mar, y realizar ahí la sucesión de movimientos que estemos entrenando. La percepción ciné ca de la inercia y resistencia que
generan nuestros movimientos en el agua, sen r los cambios de presión, los desplazamientos y los roces con las corrientes provo-
cadas, entrenan y calibran - de forma simple y agradable- nuestro sen do del espacio y la propiocepción.

Si se comprende la idea que subyace tras lo que he expuesto sucintamente, seguro que se nos pueden ocurrir innumerables prác -
cas que nos ayuden a movernos entre el oleaje de lo imprevisible.

Darte
Baphomet holding trisickle. By ABG Lodge
 The Return of Zines

.:.About 2-3 years ago [c2011-2012] I wrote a blog on an old WordPress I had. In the blog I was talking about
how your average mundane Satanist are – sociologically speaking – a herd minded organism and that they do
in fact follow social trends just like the “rubes” they claim to be different from. So I “predicted” back then
that we’d see all these mundane Satanists migrate into the blogosphere where they each have their own
blogs in a few years. So now, 3 years later, you have all of these Satanists with their own blogs… hundreds of
them.
This then gives rise to the predictable causal end result, which I’d call the “Mediocri za on of Media Syn-
drome,” or MMS for short. So I’ll try and explain what “MMS” is and looks like. Take the internet as a medi-
um of informa on transfer. Real quick, just to clarify: Medium is to bacterium what Media is to Bacteria. Be-
fore the herd of average mundane idiots used the internet, the internet was actually a produc ve means of
informa on transfer used by the US military. So during this me, when it was used by the military, we can say
that the informa on being transferred via this medium was high quality informa on.
What I mean by “high quality” informa on is: compared to the abundance of liberal trash, pornography,
4Chan, dumbFuckBook, that today cons pates the internet, useful military informa on was pre,y high quali-
ty and useful shit. Today, the internet is this shi,y liberal “place” where everybody like your 9 year old sister
and the neighborhood whore can voice an opinion about everything. And they don’t even need to be genu-
inely literate because their laptop has spellcheck!
MMS breaks my heart. I used to love reading books. Old books. Such old books you can trust to have quality
informa on, quality stuff. Because back then not just any idiot can get a book published. Your shit had to
have quality. The high quality of books began to die when these stupid publishing houses came into being
where they’d publish anybody’s book as long as it was sellable. Today MMS takes place and you have shit like
self-publishing things where dumb people can actually just cut and paste shit off the internet and make so
called “books” out of them, distribute them via amazon, etc. U,er fucking crap.
Just an irrelevant side note, I’m heartbroken over the idea that ipads and tablet computers are replacing and
outselling “tradi onal,” computers. You know why? Cuz: have you ever tried to write a 20 page essay or re-
port with a fucking tablet PC??? And what’s even more funnier than the implied illiteracy of the “new com-
puter market” is that ipads and tablet PC’s have these large fucking pictographic bu,ons one pushes to make
shit work. I’m just reminded of that prophe c movie called Idiocracy. Di,o with iPhones et al. How ironic
they’re called “smartphones” huh?
So now we have all of these mundane Satanists with their own big mouth blogs, where they can share and
express their average ideas, views, beliefs, etc; to average people. The influx of such dummies – the average
median – adds up to an influx of crap. It’s the same idea as if ghe,o people were to move into your upper
middle class neighborhood, where their residency decreases the property value and quality of life in said
neighborhood.
In other words, the property value of the blogosphere has been devalued by the influx of house niggers. That
means something: it means that quality ideas, quality anything in the blogosphere are drown in a sea of me-
diocre house-niggery. In the same sense that it’s laughable these days to expect to find good “occult” materi-
al in the occult sec on of a bookstore; or an internet forum. Cuz you simply have to dig thru all that extra me-
diocre shit, dick measuring contests, and cock-fights, to find something of worth and value [if any]. So, I’m
going to make a predic on and say that zines will make a come-back soon.
I remember in the “old days” the Church of Satan and Temple of Set had their own “zines.” When such is the
case, you can always trust the quality of the content. You get the same few quality writers in every issue.
They were worth reading. Today, when every dumb Satanist has a blog where they can express their average
mundane views and opinions about any and every topic, the quality of informa on has gone to shit. You’d
have to dig thru sewage to find a few gems. Di,o with forums and social networks, for the same MMS rea-
sons. I’d never invest my intellectual capital in such a fucked up venue.
So, the return of zines is a ra onal causal result of the few intelligent and crea ve individuals who have real-
ized that inves ng their intellectual and crea ve capital in such a shi,y medium of informa on transfer is bad
for business, long term wise. Such intelligent and crea ve types who produce quality stuff, or who specialize
in certain concepts, fields, or subjects will naturally find a different means of sharing their ideas and so on.
I’ll predict the rise of digital zines, which would go well with the current digital environment: portability.
Smartphones and tablet PC’s are the new digital environment. And if coherent informa on is to survive and
propagate, it has to adapt to the change of environment. So digital zines, such as those made in PDF format,
or a similar format would be the thing to look out for.

.:.Kryptonymus
 Notes On Gods

.:.Fides Discooperit Invisorum. The ‘idea’ or ‘concept’ of ‘god’ is a funny thing to me. Because my Mind exists in two very different
language based weltanschauungs, one East and one West. Under the influence of English and the “Western Paradigm,” when I say or
hear the word “God” or “gods,” I think of old men in white robes, white beards, sandals, living in the sky, Jew gods, and judges, and
law makers. What I see in my mind’s eye is something anthropomorphic or personified with human qualities. Importantly, what my
mind draws up is something you ought to be able to SEE with yours eyes. And so, it’s only logical that if god is real, then he should
be apparently visible or provable, lest he be unreal and fake, so the average Mundane Western mind opines.
Our very own Self Nature, gives us a clue that this Western Paradigm is either very myopic or ignorant, or at least lacks a wholistic
understanding of Reality. As living mortal beings, we have both a seeable corporeal aspect and an unseeable incorporeal aspect. The
seeable would be our bodies. Our body is visible and leave footprints in the sand. The unseeable would be things like our Mindspace,
our Emotions, our Psyche, our Dreams, the so called subconscious mind. These unseeable things don’t leave “footprints” in the sand.
They can’t be seen or proven directly as objects; we can however see their influences they leave behind.
Furthermore, these unseeable aspects of our own Being stop being real when they leave the realm of Experience. Meaning that Emo-
tions like Love and Anger, are things we Feel with our heart or inner being. They are “Experientially Apprehended,” meaning that
such things as dreams, mindspace, Love, Passion, Hope, are knowable and real via the experience of them. They cease to be real
when we describe them, because we have taken something indivisible from the realm of experience – qualia – and deform them into
abstract – reified – “things.” Papancha as it’s called in Buddhism; or “Abstraction” a la ONA & DM.
And so, knowing this double Nature of our own Self, we can come to know the World. For, as the ancients once said: As within, so
without. As above, so below. That we are Taoistically children of heaven [the unseen] and earth [the seen]. Thus, if reality is Fractal,
and if the Nature of Self has both unseeable and seeable aspects, then the World/Reality/Dhammakaya also has seeable and an unsee-
able aspects. An aspect we can see, and an aspect which is indivisible from the realm/reality of Experience, and inner apprehension.
The Cosmos is both Causal and Acausal. A side to the cosmos which we can physically apprehend and a side to it which must be
empathed.
Under the influence of Khmer and my Asian Paradigm, the words “God,” and “Gods,” become very different things to me inside.
There are two basic words in Khmer to mean god and gods. The word Preah [pronounced Prih] generally means “God.” And the
word Devatta means “Gods,” or the Gods. Except, those are extremely gross translations, because Preah and Devatta don’t actually
mean God and Gods. There are just no usable ideations in English to peg to those two words.
Preah – Phra in Thai – means “Sacred,” “Divine,” “Reverent,” “Numinous.” The Latin word “Numen” meaning a sort of “divine
presence” is the closest Western concept to the word Preah. Although Preah is generally used to approximate “God,” it is ubiquitous
in Khmer as a prefix. Preahsorya means The Sun, Preahvayu means The Wind. Preahniang Gaheeng means The Earth, or the tradi-
tional poetic name for the Earth Goddess: Preah means what I said up there, Niang means lady or maid or dame, and Gaheeng means
roughly Corpulent, Bloated, Obese. Preahmada means your Mother, Preahpita means your Father. Preahchan means The Moon.
Preahanoch means your younger sibling.
Devatta is the word for “gods.” In Khmer there is no such thing as a plural suffix. Devatta means both a “lesser” god aka a deity and
it also means many gods/deities. But the English word “Gods” and “Deities” is a terribly rough translation which completely misses
the mark as to what the word actually is trying to approximate. The feminine form of Devatta is more revealing: Depdita
[pronounces as “tabe-tee-dah”]. Depdita is Pali for Goddess. Dita meaning a Lady, Dame, Maiden, Female. Dep is the Pali version of
the Sanskrit Dev, which is the root in the words Deva and Devi. The Pali Dep retains its many meanings, whereas the Sanskrit Dev
has lost its meaning due to gross Western misunderstandings and so called Gurus out to make a buck and name to gullible Western-
ers during the 60’s and 70’s.
The word Dep doesn’t mean a deity. It has a cousin root word called “Dip” [sounds like “Tib”] which is a generic word meaning
“Light.” A candle flame is a Dip. Dip-surya means Sunlight. Dip-preahchan means Moonlight or twilight. The word Dep means
“That Which Is Luminescent.” And so the word Devatta does not mean a god-being. It simply means: Luminaries in the Heavens. In
the dark night sky there are obvious lights – Luminaries – in the Heavens: Stars and Planets; the sun and moon; at least in the ancient
world to the eyes of ancient people before city lights were invented.
But the Devattas are mythically tied to very specific Heavenly Bodies: the 7 Planets, and the well-known constellations. And so
Preahchan is a Davatta, not a god-being, but a Heavenly Luminary. Preahbudh thus is a Devatta, not a god per se, but the reverenced
Planet Mercury. In many ancient cultures the world over, the 7 planets, constellations, sun, and moon were mythically – in the form
of cultural stories and narratives – cast as “gods” or “deity” or “divine-ones.” The association of the Devattas with planets itself is a
symbolism which itself tries to point at something which is very hard to point at. It points first at what we call “Astrology.” Specifi-
cally where there exists the idea or notion that the planets and stars have something to do with our human lives and with Fate.
And so, if you followed me well, and are able to connect the dots, you’ll understand the ideation of “Devatta” as I do in my Eastern
Paradigm. Devattas are not deities or humanoid or spirit god-beings. They are a different set of phenomena which are intimately tied
to what we call in English: Fate, Destiny, Wyrd, Karma, Causation. They are “forces” in and of Nature, different from forces like
gravity and magnetism; but as “forces” the “devattas” are “real” in the sense that they have an influence on us and our lives. So
devattas are the Essence or force or thing behind the notion of Fate and destiny and the forces in Nature which influences our lives.
Kamadeva is a Devatta who is the “patron” deity of Amorous Love, just as the Goddess Venus is the patron deity of Love, Beauty,
and Sex. It’s very hard to physically point at things like amorous love, and beauty, because these are Things which must be Felt, ap-
prehended with the Heart/Chitta, and ultimately Experienced. They are “Things” which are indivisible from the realm of Experience/
Qualia. In other words, they are “Qualicities,” and not “Corporealities.”
And so the ideation of Preah and Devatta in my Asian Wetlaschauung are not corporeal things you can point at. They are not things
which leave footprints in the sand. They are things that must be apprehended with the Heartmind, and they only exist in the domain
of inner experience. So the Holy Bible says: “He hath blinded their eyes, and hardened their heart; that they should not see with
their eyes, nor understand with their heart…” – John 12:40. And so goes the Holy Quran: “Has not the Time arrived for the Believ-
ers that their hearts in all humility should engage in the remembrance of Allah and of the Truth which has been revealed (to them),
and that they should not become like those to whom was given Revelation aforetime, but long ages passed over them and their hearts
grew hard.” – Surat l-Hadid:57.
Some things in the world were meant to be seen with the eyes, while other “things” were meant to be felt/empathed with the Heart.
You cannot see the Divine, nor can you see Fate or Destiny. You can only feel – intuit – its sacred presence in places, things, and
people, and you can only experience it. God cannot be seen, it must be Experience with the Heart, because it is indivisible from that
Heart and its function of sensing the unseeable. In the same sense that a Tree in “indivisible” from the Eye and its function of vision.
But people can say: “But Chloe, even if God is not real and can only be felt, what good is that God in the real world?” And the an-
swer to that question is: “What would the world be – the Human World – without Love?” The Love between a man and woman? The
Love between your mother and father? Without Cupid and Kama’s arrows, and without the influence of the Goddess Venus? The
Love which holds together a family, clan, people, and tribe? If you really think about it, we as human beings and our whole human
world which we have built is founded upon the Foundation of The Unseen: Love. On something which can’t be touched, but must be
felt, intuited, and experienced. On something which is indivisible from the Heart and the Inner-Reality beyond the corporeal limits of
the material world. On something so intimately interwoven with our inner-beingness and heart that they cannot be separated and are
the Same Thing. Love and the Beloved are in essence the same “thing.” The Observed and the Observer – the Felt and the Feeler; the
Experienced and the Experiencer – is One Spectral Being. One “Cosmic Being,” as David Myatt terms its.
What’s that saying that goes: “Looking for love in all the wrong places”? That saying kind of applies to looking for God in the mate-
rial world. To search for a non-material God with material and physical science. And here we see the implications of an actual Para-
digm. Such people suggest that their “eyes” are looking out into the physical world. You have many ancient thinkers and philosopher
around the world during different times say to us: “Know Thyself,” they never really said: “Know The World.” We are oblivious to
the Nature and Mystery of Self, if we are fixated on the World. One is a “projection” or manifestation of the Other. In the sense that
you will never find the director and producer inside the movie on screen.
Personally when I look out into the World, I prefer to be a materialist-atheist. Meaning that I prefer to try to understand the world in
terms of “physics,” reason, and corporealness, minus all the goofy new age, spiritual, religious mumbo-jumbo. But personally I
know I am more than a body and flesh. I am also Heart, Emotions, Inner Experience, Inner-Being, Mindstuff. And so in that unseen
world of Self, I have never abandoned my Faith in God and the Gods. So, just as I am concerned with my physical health and well-
being, personally I am also concerned with my Inner Health, my Emotional Health, the Health of the Center of my Being. Speaking
of the Center of ones Being, where is this Center: outside somewhere in the world, or inside?
When it comes to me and God, I keep two things Jesus once said close to me. He once said: “Cast not your pearls before swine.” Try
as a person to share your most intimate, precious feelings and thoughts to a forum of Mundane Satanists, and you will know you are
in the company of the most filthy of swine breeds. They are so into themselves that they can’t smell their own filth, in fact they wal-
low in it.
You can break that saying down in different ways. A Pearl would symbolize what you hold to be dear. The English word “Believe”
is related to the older German word: “Ge-Lieben” meaning “BeLove.” What we Hold Dear to us is what we BeLove, is our Beloved.
If you Love a person – such as a spouse dearly, you don’t share her or him. Because if you do share her or him with other, those oth-
er people will just sleep with them and they’d never Feel for your spouse what you feel.
In a more mystical Taoist sense the Pearl is semen or “moon-flower” [the female equivalent]. Learning to withhold that Pearl is the
first step to producing the Ambrosia of Immortality. The Swine in this case is any person who does not understand the Secrets who
will cause you to waste the precious Pearl.
In both cases – the Jesus case and the Taoist case – casting your Pearls before Swine leads to spiritual death. In other words, it is
disempowering. To share your inner or intimate beliefs with those who will not understand, is disempowering and a waste of time.
Especially if your own beliefs are hard earned, while those other people are just waiting to criticize. Everyone has an opinion about
something, even about things they don’t know and understand.
And the other thing Jesus said I keep close to me is: “Take heed that ye do not your alms before men, to be seen of them: otherwise
ye have no reward of your Father which is in heaven. Therefore when thou doest thine alms, do not sound a trumpet before thee, as
the hypocrites do in the synagogues and in the streets, that they may have glory of men. Verily I say unto you, They have their re-
ward. But when thou doest alms, let not thy left hand know what thy right hand doeth: That thine alms may be in secret: and thy Fa-
ther which seeth in secret himself shall reward thee openly. And when thou prayest, thou shalt not be as the hypocrites are: for they
love to pray standing in the synagogues and in the corners of the streets, that they may be seen of men. Verily I say unto you, They
have their reward. But thou, when thou prayest, enter into thy closet, and when thou hast shut thy door, pray to thy Father which is
in secret; and thy Father which seeth in secret shall reward thee openly. But when ye pray, use not vain repetitions, as the heathen
do: for they think that they shall be heard for their much speaking. Be not ye therefore like unto them: for your Father knoweth what
things ye have need of, before ye ask him.” – Mt. 6:1-8.
Even though I generally prefer to view the world in materialistic terms, and even though in relation to the physical world I prefer to
be “atheistic,” I still not only Believe in God, but I pray to It. I’ve been praying to things since I was very little. It’s just how you are
raised in my culture. You pray to everything. And so, even today, I have a habit of praying to God each night just before I go to sleep
to tell Him about my day’s experience, my troubles, and to thank Him for the day I had. To always watch over me and guide me to
wherever I am destined to be.
For me personally there is a real practical use for prayer and the belief in some higher power. The practical side is that as a person
sometimes I do things which agitates me inside emotionally, or sometimes I encounter experiences in live which is to far beyond my
control. And so praying to God, helps heal my emotions and inner self. The practical side is that prayer is conducive to inner health.
And as they say: “As within, so it is without.” So if your inner world is unhealthy and rotten, the outer world will also become un-
healthy and rotten.
There is a saying I repeat like a mantra topical to this that goes: “What Hast Thou In Thine House?” It’s just the 8 Fold Path ex-
pressed in a different way. What you have inside your “house” – your inner space – will manifest in the outside world of physical
experience, or will draw to you things, people, and situations of like resonance: Like Attracts Like. What you hold in mind – the 1st
Noble Path – will ultimately causally develop to be what you will encounter and experience in life: the “9th Step.” It takes 9 months
for a human baby to be born in the World. There are 8 steps of Development in the 8 Fold Path.
What Hast Thou In Thine House? From my own young experience in Life, I have learned from trial and error that when you clutter
your “house” [innerspace/Heartmind] with things like Jealousy, Envy, Critical thoughts/feelings, Hate, Bitterness; Life gives you
these things. And so such a person will draw to themselves people who dislike them, criticize them, react negatively to them. And
also such people draw to them others of like vibration. You can see this in most Satanic forums online. You just watch for a while
those few forum user who spend their time doing nothing but picking arguments, criticizing others, etc, and you’ll see that they at-
tract to themselves people who give them the same things.
In Life, when you hate, are jealous of the rich, intelligent, successful, the powerful, you yourself will never achieve that wealth, intel-
ligence, success, and power in life. People with egos don’t like to consciously admit that others are better than them. It’s when you
learn to clean out your “house” and fill it with admiration for those better than you, respect, praise where praise is due, kindness,
understanding, credit where credit is due, and a genuine Like for those better than you, or more intelligent than you, or more success-
ful in life than you; that Life gives you these things in return. We live in a Causal world, and so we get out of Life what we put into
it.
It’s real easy to hate someone who won a debate with you because they are smarter than you. It’s hard and Noble to admit that you
lost, that you aren’t as smart, and to give praise to where it’s due. And it’s even harder to Ask the smarter person to teach you what
they know. It’s easy to be jealous of the rich. It’s hard to admit that you don’t know how to become rich, and to give credit to where
it’s due. It’s harder to learn to make friends with a rich person and to Ask them to teach you. It’s hard to see what I’m trying to point
at. But it can be seen better if we use martial arts as an example. It’s easy to dislike, envy, be jealous of, and hate a person who used
martial arts to kick your ass. It’s hard to admit defeat and to admire the other person for having the skills to kick your ass. It’s even
harder to Ask that other person to teach you what they know. But when you have learned to Ask, to give praise to where it’s due, to
respect and admire those who deserve it – when you have filled your House with these things – then that Kung Fu master will teach
you. And in learning that kung fu, you would have actually Bettered yourself in life. “Ask, and it shall be given to you.” But most
mundane people have a house so cluttered with unconstructive pride and ego, that they will never Ask, and never praise those who
are more meritorious and Better than they are.
And so it’s the same with other things we have in our “House.” When our innerspace has the interior décor of Vacillation, we experi-
ence a life in the world of restlessness. When that innerspace of Heart/Psyche is stuffed with Rottenness, Life in the Outer World
becomes Unhealthy, Unkind, and Unnice. Without Peace within, you can’t have Peace without. When your inner House has no Solid
Foundation, Life in the real world becomes empty, it feels meaningless.
The Foundation Stone of the House of God, is a solid Rock: “Therefore everyone who hears these words of mine and puts them into
practice is like a wise man who built his house on the rock. The rain came down, the streams rose, and the winds blew and beat
against that house; yet it did not fall, because it had its foundation on the rock. But everyone who hears these words of mine and
does not put them into practice is like a foolish man who built his house on sand. The rain came down, the streams rose, and the
winds blew and beat against that house, and it fell with a great crash.” – Mt. 7:24-27
Interestingly the Hebrew word for Stone/Rock [Sela] is the same word with the same meaning in Sanskrit and Pali and Khmer. A
Sela or Sila in Sanskrit, Pali, and Khmer means a Stone or Rock. My little new born nephew in Brazil Noah has Kaeo-Seyla as his
second name, meaning Crystal [Kaeo] Stone [Sila]. If you know your Buddhism, you’ll recognize the word Sila since it has other
meaning besides a Stone. In English it is often translated to mean “Precept” or “Virtue,” as in the Five Precepts. A better translation
of the word Sila would be “Character,” “Nature,” “Inclination,” “Tendency.” The Kammaka is the Builder, Kamma/Karma means to
Build. Your dharma/dhamma is the Blueprint. Your Tipikata are the Three Baskets you haul Raw Material with to Build. As an
Upasaka or Upasika you are the Apprentice of your Master who labour physically to manifest and actualize what the Master [Nature]
has drawn up on his Blueprint [Dharma]. To manifest the unmanifested.
The Temple you Build, is one Built on Sila: On the solid Foundation of a Noble [Honourable] – Ariya – Character, Nature, Essence,
Physis. Founded on Sila, made of earthened brick, and stretches toward the heavens. So too, the Noble Ariya is Founded firmly on
Honour, uses the physical world and mortal experience as her brick and mortar to build herself Up, and that Temple is built toward
Heaven, to pay homage to the Numinous: That Which is Divine and Unseen.
My Understanding – feeble as it is – of God, changes with me as I grow. In the same way that my understanding of the world – fee-
ble as it is – has changed with me as I grow in Time. There was a time when I was a young child where my understandings of the
world was extremely small and primitive. At that Time, my world literally did not extend beyond my home and parents. But as I get
older, my understanding of this same world grows, so that today, I see the world in a more “sophisticated” way. And so it is with
God and me. I’ll admit that when I was a small child I understood the gods and god to be spirit people. But I grow older and my level
of understanding changes so that today, how I understand – behold – this God is much different. Today “God” to me is very parallel
with DM’s concept of the Cosmic Being. But I differ and understand God in my own way. To me right now, God is the Supreme
Intelligence, the Sunyata: Zeroity. The Anatta: Unself. That which is impermanent, but becomes all things. It has no self, it is
“nothing” at any time. It is the Primeval Collective Unconscious Psyche: the Swarm/Hive of Chitta spoken about in Buddhism.
This isn’t to say that the world changed for me; what changed was my level of understanding. And so this also doesn’t mean that
God has changed in any way. What has changed is my own capacity to understand something that must be experienced, intuited, and
empathed. In the same sense that Fatherhood or Motherhood to a child is beyond our small capacity to understand. No reading of
books and lecture will ever impart or imbue in the mind of a child what it is like to be a Father or Mother. It must be experienced in
its own Time and Season. And when that Time and Season comes, the Knowingness of it – the Understanding/Buddhi/Gnosis –
comes to you Naturally, without effort. And so it was said: “To everything there is a Season, and a Time for every purpose under
Heaven.” – Eccles. 3:1.
I don’t presume to understand what God or the gods are, and I also don’t presume to know if they exist or not. All I know is that in
its own Time and Season, I will just grow into the knowingness of it. As a wise grandpa monk once said to me roughly: “To under-
stand Buddhahood, you must become a Buddha; otherwise, don’t bother trying.” Perhaps then: To understand God, you must grow
into Godhood. The microcosm and the macrocosm are One fractal dharmakaya which has always existed. Eternal and infinite, forev-
er impermanent and changing. Having existed before Time and Causation.
And so in the End to “Know Thyself,” is to end up knowing God, the Cosmic Being, the Supreme Mind, the Primordial Uncon-
scious; Purusha, the Cosmic Self. Sambodhi [Self Realization]: “Thousand-headed is Purusha, thousand-eyed and thousand-legged.
Enveloping the world from all sides, He transcends it by ten fingers’ length. All this manifestation is Purusha alone— whatever was
and whatever will be. He is the Lord of Immortality, for He transcends all in His Form, as food the universe. Such is His Glory; but
greater still is Purusha. One-fourth of Him all beings are, while three-fourth of Him rises above in the spiritual realm.” – Sri Puru-
sha Suktam
In the Old Days, Yajna [Sacrifice] were offered to Purusha. The word Yajna has an etymological cousin in Persian which is Yasnas,
which also means a sacrificial offering [in Zoroastrianism]. If you know your ONA, you’ll recognize one of those words. In Pali the
word for sacrifice, offer is Yan~n~a, pronounced as Yanya. This word has been long since given the meaning of “alms giving.” In
Khmer we have the word: Puja-yan~, which is pronounced in Khmer as Bojia-yai where the ‘yai’ rhymes with Bye and My. Puja
means “Offer/Feed,” and Yan~ is short for Yanya [sk: Yajna]. Together it means a Sacrificial Offering. In ancient times, the world
over, its regular practice to pay respects to the gods and spirits of the land and forest blood sacrifices of animals and people.
So the ancients did no pay homage to god or the gods in the same way a Christian today does. This ancient god is a god of Life and
Nature. It is Life and Nature, the “World.” It is not a god of words, ideals, and holy books. And you do not pay homage to this an-
cient god by going to church to listen to a man yap his mouth off and studying ideology and theology. You paid your respects to this
primeval god by venerating and revering Nature and Life, and by fearing its Dark Side, doing what you can to appease it. Just as we
ourselves have a nice light side and a dark shadow side. Nature isn’t all pretty pink flowers. It is violent and terrifying and essentially
Adversarial. We are a reflection of this primeval god. Just as Nature has a beautiful side, so too, do we have in us a kind and beauti-
ful side. A side which can paint and appreciate beautiful art and compose enchanting music. But just as Nature is murderous, so too,
can we humans paradoxically commit the most heinous and atrocious acts, such as genocide and the use of weapons of mass destruc-
tion.
Just as Nature/Life is a nexion/nexus of contradictions and paradoxes, so too are we humans a living paradox. A mortal creature born
suspended between Heaven and Earth. Blessed with supreme intelligence, and cursed with the same intelligence to manifest unimag-
inable horror. A creature with one foot firmly fixed in the mortal realm, and one firmly fixed in the netherworld. A creature that
Loves and also Kills. If I imagine God, I would picture it as a vast ocean. My understanding of “Satan” would then be the thin top
layer of this ocean where it is the most tumultuous, and incidentally, where all the Life is at. It is from our Struggles – Shram –
against that Adversarial Nature of Life, that we as creatures adapt and become adept. Pathei-Mathos, according to DM, is Nature’s
way of teaching and a creature’s way of learning and Becoming.
It is ignorant to know and wisdom and understand the Nature of Nature – the Nature of the matrix we exist in and are a part of – and
to believe that Man will one day be one-sidedly “good,” and that the human world will one day have “world peace.” That Humanity
will “evolve” one day to be loving creature which will care for all humanity where we will live together in some paradise on earth. A
utopia without war, hate, murder, and violence. We inherit the Nature of our Divine Heavenly Creator, unto whom is owed our ra-
tional homage and reverence.
We can’t transcend the bourne of our God given Nature. But we can aspire and endeavor to be creatures of Honour: Ariya. We can
learn to understand that we are lowly creatures by default, and that we can strive and reach for greater Nobility. “He raises the poor
up from the dust, he lifts up the needy from the trash heap to make them sit with princes and inherit a seat of honor. Indeed the pil-
lars of the earth belong to the LORD, and he has set the world on them.” – 1 Sam, 2:8.
Ending Remarks
This notation is a slight departure from the usual Satanic stuff found in ONA, and from the usual Buddhist stuff found in most of my
essays, exoterically. But if you know your ONA and your Buddhism, and your Reichsfolk, and your Numinous Way, you’ll see that
esoterically I haven’t departed from the essence. I may have used the words “god” and “pray” which the Western Mind today has
little place in their lives for. Those two concepts are not Christian, they are Human and can be found in every culture on earth.
It’s unfortunate that Christianity, or Protestantism, has rotted the concept of Prayer. In Khmer the word for “to pray” is Bon, which
rhymes with the English word One. Bon doesn’t really mean to Pray, it’s just that there is no other English word to use. Bon means
to communicate to something thru your Heart/Chitta. If you ask my grandma how you Bon, she’ll tell you to simply “speak” with
your Chet [Khmer for Chitta, Heart, and Emotions]. It follows the Buddhism line of thinking where Thought gives rise to Emotions,
and emotion influences Action and Behaviour.
So to Bon to something like a god, a plant, an animal, or a spirit, or your dead ancestors, you first quiet your mind [concentrate], then
think in your head what you wish to say and think of the thing you wish communicate with. Then allow the intention and thoughts to
give rise to a feeling [or feelings] in your heart, and you let that feeling resonate outward. For example with Metta. If you still your
mind and think thoughts of compassion, and pray a simple prayer about compassion, it will eventually cause to arise in your heart the
living emotion of compassion. The words themselves are not important. You can pray in Pali or Sanskrit, or Latin, or Enochian, and
not understand a single word, and as long as it gives rise to the right emotions and feelings you want, it works. The essence of that
Feeling is born from the Psyche, and so it has the quality and power of the psyche or in other words: it is Psychic in Essence.
That Psychic Essence or psychic means of “communication” transcends worded and spoken language and species. This method of
communicating with spirits, plants, and animals is so ancient, its universal to humanity in the form of “shamanism.” We are born
without language. We come into this world with Chitta: Heartmind and Emotions. The Language comes later and only augments the
psychic and nonverbal means of communication. A mother of most species of animal will know – intuit – what its baby wants and
needs, even if the baby cannot speak words or communicate with sounds. To “Bon Preah” means literally to speak with your Heart to
the Divine Presence.
One thing I encourage people around me in real life to do is to keep a diary or journal. When you have consistently kept a daily diary
of your thoughts, feelings, wishes, wants, desires, daydreams, imaginations, visualizations, what you hold in mind during your wak-
ing moments, and you keep a record of the daily events in your life, and the coincidences that you encounter, for 10 years, you gain a
different appreciation and perspective of Life. You come to realize that Life/God is alive and is responsive to what you ask for it in
your heart. Life/God manifests itself as people and things. And so when it does respond to your prayers and requests, it injects what
it gives to you thru the process and condition of causal motion: chain reactions of cause and effect. You are tugged in your gut to be
at the right place at the right time. Life draws to you the people you will need to get what you ask for. How you get what you ask for
won’t always happen as you planned. But you will get it.
I asked Life/God for someone named Vanessa for 9 years. I haven’t gotten her just yet, but it’s getting there, and I had to go thru hell
to get even this far. There is a saying that goes: “Be careful what you wish for because you just might get it.” A man can constantly
populate his mind with the desire to be wise and if that thought gives rise to feelings and passion, it is a Prayer to Life/God. You may
have to go thru hell for years, but in the end – after Pathei-Mathos, you will get what you asked for.
Passion is the Key. We are reminded of the Passion of Christ. Passion is the only thing that can Save you, that can redeem you, that
can Transform you. Passion is the difference between failure and success in Life. Passion is the difference between mediocrity and
greatness in Life. Passion is the difference between being lost in the generic mass of people and standing above that mass. Passion is
the difference between tyranny and liberation. Passion, as in a burning determination in Heart, to fulfill your destiny at all cost and
no matter the suffering or price. In the same way that Christ, having realized his destiny, suffered himself to be beaten, humiliated,
spat upon, scorned, whipped, to Die, for what he believed was his destiny. Passion as in how 50 Cent once put it: “Get rich or die
trying.”
When you’ve kept a careful diary as explained above, for many years, it becomes hard to deny that Life is not alive and responsive.
That it understands “prayer,” and like a friend, works to help you out in life and give you want you ask for. But it all depends on Pas-
sion and ‘what you have in your House.’ Things just wyrdfully happens gradually in your favour over time. After keeping such a
diary, Life becomes “magical.” It sounds silly, but that’s the only way I can explain it. And that magical quality of Life only thickens
the Mystery of Life. It only makes you want harder to know what is beyond the veil of material reality which is responding and help-
ing you out. The more you learn to work with Life in this way, the more stirred you become to figure out that Mystery behind the
Veil. The less magical Life is for you, the less you care to know that living Mystery beyond the Veil, because it is meaningless to
you.

Chloe 352
Order of Nine Angles
3.25.124 yf
[Found this pic a while ago. I love it. Me and DM/AL. His peregrinations...]
Sexion Three
 .:.See folks, this is why you should never vote for a Lib- power who are nice to people, who don’t want to interfere in
eral or a Democrat. I’m glad I only vote Republican if and when I other people’s lives. Who are afraid to hurt people.
do ever vote. Let’s hope in God’s name Hillary Clinton doesn’t
It’s a dharma of nature that you kill or be killed. Read
get elected President!
“The Lucifer Principle.” War is good for you. Killing people is
America is not in “decline,” it’s just a li,le sick. I’m feel- good. Killing people works be,er than having discussions and
ing sick of the state America is in right now. The sickness is emergency mee ngs like that fat ass, bloated, bureaucracy: the
called a “weak execu ve officer, and a weak foreign policy.” United Na on, does. How many dick-sucking summits or inter-
na onal mee ngs has the UN held regarding Syria, and what
We need a Conserva ve Republican who is a staunch
real fruit have they materialized?
unilateralist in Office. Someone who won’t take China and
Pu n’s games up the ass like this current administra on. Some- What America needs right now is a Republican Presi-
one who will put China and Pu n back in their place. Someone dent who has the balls to stand up to China and Pu n. Other-
who isn’t afraid to use military force to keep the world order wise, it won’t be just America that will get fucked up.
and status quo. Source of snapshot:
www.americanthinker.com/2014/03/america_in_decline.html
This is what happens when you have faggot Liberals in
 .:.I feel all warm and ngly inside when I think about their primal chi,a [psyche] and cap vate their imagina ons.
this story. I’m so proud of those two girls. The good part about Hitler did it in his own way with his young soldiers and with the
the story is that it has a happy ending: nobody ended up dying, German people. Fractally, we see here that the same essen al
cuz the girl they stabbed 19 mes survived. formula works to provoke young girls to kill, or try to kill.

But seriously. What’s fascina ng to me about this story Maybe we need to photoshop the Dark Gods and write
is how rapid the meme/mythos of Slender Man evolved into it’s scary fic on about them over at Creepypasta? There must be at
own living thing. To the point where it—Slender Man—was able least somebody there who will like the Dark One’s enough to
to cap vate people’s imagina ons and emo ons, and inspire offer them “giDs” *wink, wink*.
some to kill.
And one more thing: Some of you boys in ONA—
I’ve personally have always disliked reading fic on. I especially those glued to the internet cha_ng and deba ng
don’t know why. 99% of the books I’ve read are informa on rich shit—should be totally ashamed of yourselves! I mean shit, not
non-fic on. So because of that, I’ve seen fic onal story wri ngs only where these two girls, but they were 12!
as being “second rate” or inferior. But something about this
Too bad the people originally responsible for crea ng
news story caused me to gain a be,er apprecia on for the pow-
or star ng Slender Man are faggots. They actually said they were
er of fic on.
sorry, and that they didn’t intend for this to happen. Pssh.
The young are passionate aren’t they… give them Doesn’t Slender Man look like Lurch from the Addams Family?
something to burn for, and they will live and kill for it. Evoke
 Source: h,p://www.huffingtonpost.com/ryan-rappa/what-really-mo vated-rus_b_5473963.html

.:.So, a significant event during my meframe—2014— governing regimes of each respec ve countries. A marvelous
is that Russia has annexed Crimea. The West is too pussy to do achievement on the part of the civil public! The way the Egyp-
anything about it. Europe can’t do anything about it because its an and Ukrainian people protested was what a real protest
sucking Russian dick for gas. America can’t do anything, because looked like! That gay shit that happened a few months before
of the current weak Obama administra on. The West has placed called “Occupy Wall Street” was a dick sucking slumber party of
gay sanc ons on Russia in an a,empt to hurt Pu n’s feelings. twinks & twats compared to the Egyp an and Ukrainian people’s
Where’s the faggot United Na ons in all this? Nowhere useful, protests. What a fucking joke that was.
as expected.
So, aDer the governing regimes were toppled in those
The West is so fucking stupid. If I were America, Cana- countries what did we see take place? Did the civil public who
da, Europe, I’d let this Ukraine shit go, and start focusing on the
did the work in “revol ng” and toppling the regimes actually
Arc c Ocean. Yeah, the North Pole place is mel ng. Google how obtain power? No. In Egypt the Muslim Brotherhood and Mili-
much oil reserve and natural gas reserve is locked up below tary fought to fill in the power vacuum. Ukraine suffered an even
those mel ng ice caps. And yeah: Russia gots a head start on the more telling and insighwul fate. Once a power vacuum was
near future free-for-all in the opening Arc c Sea/Ocean. opened, a foreign country—Russia—with huge military and fi-
nancial resources just took over Crimea and armed radical pro-
We can learn a lot about the recent events in the
Russian groups in eastern Ukraine. What for? Not for power: for
Ukraine, and Egypt. Both countries experienced a “revolu on”
natural resources and the wealth such will provide.
or actually a mass civil uprising, which successfully toppled the
 And so, what we see is that the force of the Mob—the On a realis c level, the ONA can’t revolt and establish
civil public—of these two countries did have the ability; by sheer Dark Imperium. It’s an idealis c fantasy to believe so. This is not
numbers; to disrupt social order, and even to dethrone the rul- to say that Dark Imperium is impossible.
ing regime… but by default the Mob is not organized, not a co-
Realis cally, to aeonically give birth to Dark Imperium,
herent cyberne c superorganism. Cyberne c not meaning com-
ONA people have to start from the very simple causal basics:
puters or the internet, but meaning the original Greek:
which I warn you is not as roman c as being a Satanic Warrior
κυβερνήτης.
slaughtering people and destroying governments.
So: because by default the Mob is incoherent, those
One basic thing ONA needs to causally do is work on
groups that are cyberne c, coherent social orders such as the
growing and evolving ONA. To work on growing ONA into a
Muslim Brotherhood, the Military, a foreign regime, can use the
group of Elites. I’m using the actually defini on of “elite” here,
force of its coherency to take control of the power vacuum cre-
meaning a small group of people who have a dispropor onate
ated. And the people—the Mob—can’t do anything about it.
amount of influence, wealth, or power. Influence is ONA’s best
Why not? Because the force of the Mob was an irra- bet. Growing and evolving ONA would take years, decades.
onal frenzy or outbursts of raw Mob emo ons. Yes, such Mob There are two ways to do this, and both are needed: 1) each
emo ons are powerful at disrup on and taking down regimes, ONA Ini ates actually strives as individuals to surmount them-
but once the collec ve emo ons dissipate, the Mob returns to selves and develop themselves physically, mentally, intellectual-
its original state of being a disorganized, non-cohesive, incoher- ly, spiritually, etc. 2) Make new Ini ates and increase the num-
ent civil public. And as a civil public they have no force or power. ber of Adepts.

So what’s the point I’m building? There are in ONA Another thing or two ONA must learn to do is to actual-
some who are ignorant idealists who are enamored with the ly work with Causal Forms and the Sinister Dialec cs. The this is,
ideal of revolu on and taking down governments, aren’t there? ONA as a small group of Elites, won’t be able to do anything by
The Idealists and Theore cians who get boners off the IDEA of itself. The Force of the Mob must be used. The only way to incite
revolu on, mass killings, disrup ng society, destroying govern- the mundane people to become an emo onalized Mob is to
ments. Such types deal with ideas, theories, imaginary things, inspire and influence then via Casual Forms. This naturally will
and have no realis c grasp of how things work in Reality/ then require Sinister Cloaking.
Actuality: pragma cally.
The crea on of Causal Forms and the use of the Sinister
Let’s pretend that somehow in the future the ONA re- Dialec cs is like using your right hand to give and your leD hand
volts and topples the regime of America or the UK, in bloody to take. You feed the public with Causal Forms, and you erode
revolu on. Then what? What stops an Egyp an or Ukrainian their society with the Sinister Dialec c. Anything that can aid
scenario from happening in the hypothe cally revolted America the Sinister Dialec c, such as Drecc tribes, street gangs, crime,
or UK? What makes you think the regime of China—with far Na onal Socialism, radical Islam, na onalism, etc, can and
more military and financial might isn’t going to make a move should be used and encouraged. Gangs and crime in the long
and take America from ONA? What makes you think some other run would be most effec ve, because it costs money to fight
group in the UK that is far more cyberne c, organized, coherent, crime.
than ONA isn’t going to take the power vaccum? What makes
Terrorism would be another effec ve tool, because its
you think the ONA which did the dirty work simply did just that:
destruc ve and costs money to fight it. Not just any type of ter-
dirty work for others more coherent, more armed?
rorism, Economic Terrorism: which is when groups of radicals
Even if ONA hypothe cally revolts and does gain power target the economic circulatory system of a country, and not
of the governing apparatus of a country, what makes you think it random people/civilians. A government regime requires money
will last? With all of the work put in during the 1917 revolu on to do anything. Without that money, the regime is impotent.
that gave birth to the Soviet Union, and all of the people who
This stage of aeonically seeding Dark Imperium would
died from that revolu on: just how long did the USSR last?
take decades. And if Dark Imperium is to last, then the
About 81 years. And get this: during those mere 81 years, the
“Revolu on” must happen from the inside out. From the mind
USSR never even made it to the moon, or done anything of any
and heart out. For all things Causal first begin in the Mind &
significance for its people and wyrd. Would an ONA Dark Imperi-
Heart, and manifests outwards. Dark Imperium thus, begins
um last even long enough to help ONA people colonize space
within.
and the galaxy, if the USSR didn’t even last, or go to the moon?
 .:.An interes ng ques on was asked of an o9a associate [Begin Quote]
which deserves to be preserved. At a forum somewhere in cy-
Satanism is fundamentally a way of living - a prac cal philoso-
berspace a ques on regarding individual judgment and if such
phy of life. The essence of this way is the belief that we can all,
out weighs wri,en text was asked. Kerrisco, gives the answer
as individuals, achieve far more with our lives than we realize.
that, yes, one’s individual judgment and choice does trump
Most people waste the opportuni es that life can, by magick, be
wri,en text.
made to bring.
This is not the first place where ONA has stated this
[…]
principle. In many instances in both the wri ngs of DM and An-
ton Long, stress and importance is placed on one’s own individu- It is one of the purposes of a Satanic Temple to guide those Ini -
al experience and pathei-mathos as being the ul mate authori- ates who may be interested along the difficult and dangerous
ty. This naturally means that such individual experience and path which is the seven fold way. Those who do not wish to fol-
pathei-mathos trumps wri,en text. The wri,en texts them- low this path to Adeptship and beyond should simply enjoy the
selves are claimed over and over again in ONA to be only guides many pleasures which the Prince of Darkness offers to those who
for the Sinister Ini ate and not dogma c regula ons. by a Satanic Ini a on wish to follow His philosophy of living. —
What Is Satanism, BBS, ONA
To paraphrase several ONA MSS, although an individual
Sinister Ini ate can and may “pick and choose” of ONA what [End Quote]
parts and aspects he and/or she wishes to prac ce in Life, one So, as an associate of ONA, you do not have to follow
part of ONA cannot be discarded, which is the Code of Kindred the Tradi onal Sevenfold Way. As stated, Satanism is a Way of
Honour. Otherwise, most of everything else about the wri,en Living, a Prac cal philosophy of Life, presenced by Anton Long.
philosophy of Anton Long are guidelines and Outer Forms. You may simply chose to live this prac cal philosophy of life, if
This is congruent to the fact that ONA has two varia- you don’t want to use the Sevenfold Way.
ons of Satanism. A Tradi onal one in which Satan is an Acausal This subject of individual chose and the individual’s
being—a Dark God—and another where the Satanism is symbol- freedom to chose how he or she puts ONA into living prac ce in
ic and based on a much older meaning and usage of the word my meframe is not very well understood by some ONA people.
“Satanism.” As an associate of ONA, you can choose either, or We get some types in ONA who believe that to be ONA, you
neither. The Way of the Drecc does not use Satanism. have to be a Tradi onal Satanist who follows the Sevenfold
This also is congruent to what was stated in the Black Way.
Book of Satan long ago: This simply isn’t accurate. When ONA says that the Indi-
vidual is his and/or her own ul mate authority, it means it.
 .:.Also worth saving is another exchange between Kerrisco, and a person claiming to be knowledgeable in ONA lore. In
the snapshot of the exchange the ONA associate breaks down some statements given by the person claiming to be knowledgeable
with the ONA Way.

Some key points worth resta ng from this exchange are: 1) You don’t just make your own rules up as you go along in
ONA. There are unwri,en rules, and there is the Code of Kindred Honour [the O9A Code]. 2) The end aim is not the refinement of
some “Satanic Ethos.” Satanism is just a Causal Form. The Forms used by ONA is not the ONA itself. It has even been stated in ONA
MSS regarding the Sevenfold Way that when an Adept reaches a certain point, the Forms and the Magick are discarded for some-
thing wordless beyond Causal Forms. 3) Don’t get lost in the Labyrinthos Mythologicus.

Things like the Labyrinth, and Causal Forms, are useful in ONA in that they help you determine what type and character a
person is. It’s telling when a person who claims to be ONA gets lost in the Labyrinth of games, propaganda, narra ves, mythos, etc.
It means that such person does not have the occult abili es of discernment and empathy. It indicates that such types of people
believe what they read and hear, and lack the capacity to uncover the truth and essence of things. These types, by their very na-
ture, are the ones prone to glorify the wri,en text as some authorita ve sanc monious established dogma to be followed.

Being trapped in causal forms indicates that such types and quality of person lacks the capacity to see and understand the
essence of things beyond Causal Abstrac ons, and indeed, beyond the wri,en word. Such types confuse the means for the end.
Analogously, such types confuse the type and model of car they drive for the end des na on and the journey itself.

For example, in Buddhism, there are several yanas. A Yana means a Wagon. The main three Yanas are: 1) Hinayana
[Theravada], 2) Mahayana, & Vajrayana. These things in Buddhism are even called Wagons, sugges ng that they are a means to an
end. That they are vehicles designed to actually take you to an end des na on. The des na on—regardless of the vehicle used—is
the same: realiza on of Dhamma, Allevia on of Dukkha, Libera on from Samsara, and Sambuddhi [self-enlightenment]. The vehi-
cles are the Causal Forms or Outer Forms. The Essence of Buddhism is Dhamma, reduc on of dukkha, libera on, and sambuddhi.
The yana is a causal means that tries to take the Buddhist into the Experience of the Essence.

The same goes with ONA. Things like Tradi onal Satanism, Symbolical Satanism, the Way of the Drecc, the Rounwytha
Way, the Sevenfold Way, etc, are Causal Forms. They are a means to an end. Vehicles meant to be used to try and take the Ini ate
of the Order into the direct individual experience of the Essence of the ONA Way.

Types who are lost and trapped in such Causal Forms are the types of people who cannot see the Essence. So, if a Bud-
dhist cannot see Dhamma, allevia on of dukkha, libera on, and sambuddhi, then the ques on becomes: Where is this person Go-
ing with his Buddhism? If you are driving a car, but you are oblivious to a des na on: Where the hell are you going ul mately,
eventually? Nowhere. You’re just driving. Just in-love with the Car you have. You’re just a Buddhist. You’re just a Satanist. Just in-
love with the Yana or Satanism and its ideals. In-love with how such idealisms make you feel. In-love with the way others see you
and think of you as a Buddhist or Satanist, or whatever. You have no direc on to move towards. You are blind to the Essence. You
have no ul mate Essen al reason why you are a Buddhist or Satanist, or whatever.
Sexion Four
 .:.ProtonMail! What is it? Well, MIT and CERN [the European Organiza on
for Nuclear Research] got fed up with the NSA snooping around people’s emails,
so they teamed up and created an NSA-proof email service! Proton Mail is based
in Switzerland which has tougher privacy laws.
Proton Mail encryp on makes it too imprac cal and too expensive for the
NSA and other such snoopy spy organiza ons to hack into your emails and read
your uninteres ng emails.
So, if you’re a Jihadist organiza on, interna onal drug dealer, ‘kiddy pron’
ring leader, il capo di capo, or just an ONA person who is unusually paranoid, go
ahead and make an account there. The creators of Proton Mail guarantee that not
even they can read your mail! And it’s free!
But signing up requires you to briefly tell them about yourself. Don’t tell
them the truth. Make up something that sounds good. Like you’re a college stu-
dent, you work for an NGO, you’re studying proton accelera on, and shit.
The addy is: protonmail.ch or scan the QR code:
 .:.ONA Associate Joel Hrafnsson and the Iceland based nexion Verdir.:. Ur-
dar.:. [Guards of Wyrd] are producing a sinister tarot deck, called the Dominvs Di-
abolvs Deck. Everything looks very nice so far. Great artwork.

Visit their current site at: h,p://guardsofwyrd.wordpress.com/ or scan the

QR code. Note: the site may not be around during your; future; meframe:
 .:.Russian nexion, Tempel of the Black Sun, produces some very nice Dark
Pathway art work. I personally like the realism style and black & white décor.

Visit their current website here: h,p://tempelblacksun.wordpress.com/dark

-pathways/ or scan the QR code:
 .:.My personal youtube channel. I was inspired by ABG Lodge and others in
ONA who make sinister musick. So I started to learn to make musick myself.

S ll an extreme amateur at it. I wouldn’t even call myself a musician yet. It’s
actually a lot harder to make music then you would think. Especially when you are
like me who has trained your brain to only produce wri ngs and essays.

You have to train your brain to shut that wri ng essays part down, which
deals with stringing le,ers and words together. And train your brain to learn to
string musical notes together. I’ll keep adding to the channel over the years.

The addy: h,p://www.youtube.com/user/kryptonymus

 FINI

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Order of Nine Angles
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