NEXION

An Aeonic ONA Zine

125yf: Issue 1.1

ORDER OF NINE ANGLES

 Issue 1.1

A zine. A journal. A collec on. A re-

pository. Of ancestral wisdom. Of
aural tradi ons. Of echoes from the
past. For the unborn. For the next
genera on of sinister ini ates. For
you who will inherit the world.
 OM GANESHA NAMA

This being the First issue of Nexion zine: no undertaking should be commenced without first paying Homage to Sri Ganesha. Deva
of Beginnings, Remover of obstacles, Patron of Intellect, Wisdom, the Arts, & Sciences. Sadhu.

Agios o Nemicu

May you bless this enterprise so that it may bare fruit in Time. May you also remove all obstacles from our long aeonic journey, so
that we might be1er endure the tests and trials of Time. And, may you also bestow upon this enterprise the spirit of your Patron-
age, imbuing this enterprise and the minds that read it with insight, intellect, and wisdom. Sadhu.

Agios o Nemicu

Such that, such minds might come to a greater understanding of the Dark Arts & Dark Sciences. Knowing fully well Lord Ganesha,
that whatever path we take—be it Le5 or Right—ul mately leads us to the same Wordless and Formless Summit. Sadhu.
 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. A sexion in which is shared posts and snap-
shots related to ONA in someway from cyberspace.
Sexion 4:
Advertisement. A sexion for ads, classifieds, links, notes, etc.
 “Arrr Ma e!”

Ye ole alleged Kaptain Anton Long Redbeard. Sinister Swashbuck-

ler. Hooligan of the English Channel. Hailed from ye dreadful vil-
lage of Shropshire, Englonde. Agitator Extraordinaire. 1950-20XX:

"Let us not forget that the Sinister Path involves a lot of fun – a lot of laughter and pleasure –
as well as a certain dark, and some mes even grim, striving. There is and should be ecstasy;
exulta on – as there must be, beyond the stage of novice, the ability, as I have wri&en else-
where, to not take one’s self too seriously: to have fun at one’s own expense.It is one of the
many signs of the failures – of those who pose at being Satanists – that they take themselves
too seriously, and can become obsessed, with themselves, with others, with “things”. — 115yf
SEXION ONE
"German racialism meant re-discovering the crea ve values of their own
race, re-discovering their culture. It was a search for excellence, a noble
ideal. Na onal Socialist racialism was not against the other races, it was
for its own race. It aimed at defending and improving its race, and
wished that all other races did the same for themselves. That was
demonstrated when the Waffen SS enlarged its ranks to include 60,000
Islamic SS. The Waffen SS respected their way of life, their customs, and
their religious beliefs. Each Islamic SS ba&alion had an imam, each com-
pany had a mullah. It was our common wish that their quali es found
their highest expression. This was our racialism. I was present when each
of my Islamic comrades received a personal gi6 from Hitler during the
new year. It was a pendant with a small Koran. Hitler was honoring them
with this small symbolic gi6. He was honoring them with what was the
most important aspect of their lives and their history." — Waffen-SS Gen-
eral Leon Degrelle
 Reichsfolk Declaration

Reichsfolk is committed to presenting the truthful reality of National-Socialism. The truth is

that National-Socialism is an idealistic and noble way of life based upon the principles of hon-
our, reason, fairness, loyalty, duty to one’s own people, and to Nature, and respect for and un-
derstanding of other cultures and other ways of life.
Reichsfolk is committed to introducing others to the civilized reality of National-Socialism,
and to striving to implement the idealism of National-Socialism in practical ways, through
civilized, cultured, reasonable means, without using any kind of force or coercion.
It should also be made clear that the kind of National-Socialism that Reichsfolk seeks to es-
tablish – and all pure, genuine, National-Socialist organizations seek to establish – is a civi-
lized and rational National-Socialism that rejects and opposes any kind of oppression, subju-
gation and intolerance toward others on account of culture, belief or race. Reichsfolk also
opens its arms in friendship to all the peoples of the world, on the basis of mutual respect and
honour.
The enemies of Reichsfolk are corrupt politicians and those – of any race, culture and belief –
who use dishonourable means to oppress, tyrannize and subjugate others, or who do dishon-
ourable, ignoble things which take away or restrict the freedom, dignity and honour of others,
and/or which take away the right of people to respect the ways of their own culture and live
among their own kind according to their own honourable laws and customs.
Reichsfolk expresses the view that all who call themselves National-Socialists should reform
themselves, and adopt the true and genuine National-Socialism which Reichsfolk upholds: a
National-Socialism which, being based upon honour, asserts that National-Socialists must
treat all people with courtesy and respect, regardless of their race, their culture, their way of
life or their beliefs.
One of the fundamental aims of this true and genuine National-Socialism is the creation of
free and independent nations, co-operating with each other on the basis of equal partnership,
where the people of a particular culture and race can live, among their own kind according to
their own honourable laws, traditions and customs, thus enabling the different cultures of the
peoples of the world to survive and flourish.
Genuine National-Socialist organizations do not wish to implement National-Socialism forci-
bly but only in a peaceful, fair, cultural and educational way thus allowing the majority to walk
upon the true path of honour, reason and liberty. If National-Socialism becomes the choice of
the majority only then will it be implemented in a political way. If it does not become the
choice of the majority, then National-Socialist movements, groups and organizations will strive
to co-exist with other religions, ways of living, and beliefs, on the basis of mutual respect, tol-
erance, freedom and understanding. National-Socialism seeks to use methods which are fair,
just, rational and honourable to find and implement solutions to all the complicated and diffi-
cult problems which confront our species.
This mutual respect, tolerance and understanding is how others should treat National-
Socialists, and if they do not treat National-Socialists in this way, then they are acting dishon-
ourably and accordingly are our enemies and the enemies of all those who uphold honour, rea-
son, liberty and true justice.
Reichsfolk
Shropshire, England
May 10th 112 yf
 To understand our dependence upon Nature - and the depend-
ence of Nature upon us - is to respect Nature, and thus the crea-
ons, the living beings, of Nature.

In rela on to our own human species (who are living beings de-
pendent upon Nature), this respect for Nature is made manifest
when we act with honour toward other human beings, because
honour is this understanding of Nature and our own purpose
made manifest: made conscious. Our consciousness - our ability
to reason, to restrain ourselves by using our will - is the mark of
What is Na onal-Socialism? our humanity.

By David Mya To act in a dishonourable way toward other human beings is to

commit hubris: to be insolent (to show a lack of respect) toward
Nature. Dishonourable behaviour is thus a denial of our very
Na onal-Socialism is a way of living which affirms that the pur- humanity.
pose of our lives is to contribute to evolu on in a posi ve way.
We contribute to evolu on when we do our duty to our folk,
since our folk (our race and culture) is our connec on to Nature: Culture, Folk and Race:
how Nature is manifest in us as human beings.

Na onal-Socialism expresses the natural truth that the living

This duty which we have comes before our own personal pleas- being which is Nature works to produce diversity and difference:
ure, our own personal desires and even before our own personal that the evolu on of Nature is a bringing-into-being of more
happiness, and it is this duty which expresses our humanity. That diversity and more difference.
is, when we do our duty we are ac ng in a human way. When,
for whatever reason, we do not do this duty we are at best not
using those quali es which make us human, and at worst are For our own, human, species this diversity of Nature is evident in
rever ng back to being speaking animals who walk upright. the different races which exist, and in the different cultures
which these races develope over me.

To do this duty requires us to use our will; that is, to be or strive

to become self-disciplined. That is, we strive to change our life, Na onal-Socialism values this diversity and difference, and
our behaviour, because we realize life is about much more than states that we should not only strive to maintain and aid this
our own pleasure, our own desires, our own comfort, security diversity, but also encourage the peoples and cultures which
and happiness. We realize this when we accept that we, as indi- express this diversity and difference to con nue to develope and
viduals, are a nexus: a living connec on between our ancestors, evolve, for by so developing and evolving race and culture weare
with their heritage and culture, and the be1er future which can aiding the evolu on of Nature and thus fulfilling our poten al, as
be created by us ac ng in accord with the laws, the principles, of human beings.
Nature.

Correctly understood, culture is a combina on of: (1) the unique

The most fundamental law of Nature is that we, as living beings, customs, outlook, tradi ons and achievements of a par cular
depend upon Nature; that is, that we are part of the living, folk: a community, group, people or society; and (2) having a
evolving, being which is Nature. Our very life is an expression of certain civilized way of life - the way of manners, reason, fair-
this being, and what we do, or do not do, affects Nature, for ness, honour, and excellence. Culture is essen ally an expression
good or bad. of our humanity - of what makes us human, and different from
animals. A cultured person is thus a person who is civilized, and
who possesses a sense of iden ty - who belongs to a par cular This evolu on, here on this planet, which has made us human
culture and who lives the way of life of that culture. has been toward diversity and difference.

A culture is manifest in a folk community: in a homeland where That is, Nature has evolved dis nct races and it is these different
that folk dwell and to which that folk have races which express our nature as humans, and thus our human-
ity.
or feel a special a1achment. Na onal-Socialism believes that it is
natural and necessary for individuals to have a real sense of be-
longing and iden ty: to have roots in a par cular land which
Being human means being part of the species that has evolved
they value and respect as the home of their ancestors and thus
into 'human beings', and this evolu on has resulted in many
of their own culture. Na onal-Socialism is Aryan Culture.
diverse and different races, each of which express evolu on in
ac on.

The Spiritual Importance of Race

Further evolu on means a con nua on of what Nature has pro-

duced - it means nurturing what Nature has produced so that
According to Na onal-Socialism, an individual is part of their folk
there is more, and higher, development. This higher, or evolu-
- a part of the race to which they belong and which they repre-
onary, development by defini on must be toward more diversi-
sent. An individual is thus of Nature, and thus a part of the pro-
ty and difference, and thus towards more humanity.
cess of evolu on which makes Nature what it is. Furthermore,
an individual is thus 'the cosmos in evolu on' - the Being of the
cosmos made manifest in that individual.
Miscegena on, or 'race-mixing', means the destruc on of the
diversity and difference which Nature has produced. It is thus
an -evolu onary and therefore inhuman because it will destroy
To evolve, and thus aid the Being of the cosmos, we must re-
what Nature has taken hundreds of thousands of years to evolve
spect what is of this Being. For our own species this means, at
- our unique human species, and the different races within it.
the present me - since we exist on this planet - respec ng Na-
ture, since Nature is how this Being is made manifest to us; Na-
ture is how this Being 'works', or exists, here on this planet
To con nue to evolve - to con nue to express our humanity -
which we call 'Earth'. We can only evolve if we live in such a way
what Nature has produced must be nurtured and used as the
that our lives enhance Nature - that is, if we con nue with what
founda on to create more evolu on. This means preserving the
Nature has produced.
unique races of our species, and developing those races in an
evolu onary or eugenic way. This development will result in
more difference and diversity, in more highly evolved races, and
Our uniqueness and thus our humanity is what makes us, as a
thus will con nue those things which make us unique and hu-
species, different from other species - and we are different be-
man.
cause we are 'thinking-beings'; because we possess conscious-
ness: a knowledge of ourselves, as individuals, and a knowledge
of our surroundings. We have become 'thinking-beings' - we
Anything other than this is an -evolu onary, inhuman, and
have become human - because of evolu on. That is, we have
against Nature, and will assuredly undermine and then destroy
evolved into our present, human, species.
our very humanity.

This evolu on has occurred over vast, æonic, spans of me -

To be human means to be aware of this diversity and difference,
hundreds of thousands of years, and in an important way, this
and to act humanely means to preserve and extend further this
evolu on expresses the life of the cosmic Being itself, a means
diversity and difference. Regardless of what the various propa-
whereby it has grown, changed and acquired a consciousness.
gandists for profane egalitarian causes may say or write, those
who seek to preserve and extend our unique human races are
ac ng humanely and because they deserve to respect what is
sacred. Only by preserving and then building upon the founda- works to produce change, evolu on, and our very consciousness
on which are these unique races can we, as a species, evolve itself.
further and thus maintain our humanity.
Fundamentally, we - we beings who can think, who possess will -
Anything which undermines or destroys these races is inhuman are but part of the large collec ve which is Nature, which itself is
and an -evolu onary. Whatever the social importance or other- divided into smaller collec ves. We are but part of the living
wise of these racial differences and our racial diversity, the fact being which is Nature, and the health, the future, the very life,
is that this racial difference and diversity is our unique heritage, of this being depends upon us. We must cooperate together
as human beings: they have made us what we are, and they ex- with the other living parts of the being which is Nature.
press who we are. We should celebrate this difference and diver-
An inexact analogy would be to consider Nature as a human-
sity, and not seek to destroy it. By celebra ng, upholding and
type being, composed of cells, with various organs, and limbs,
extending, this racial difference and diversity, we are cele-
and with blood circula ng around the body of this being. All the
bra ng, upholding and aiding the cosmic Being itself - we are
parts of this being must cooperate together in the way they
respec ng and revering what is sacred, and ac ng in accord with
have evolved to do or else this being will not func on properly,
the divine will of the cosmos.
will not be healthy, and will die.

Thus the limbs of this body will be the limbs; the heart will be
Our Foremost Duty the heart; the blood will be blood. And this blood will have the
nature of blood, doing what blood does, for the benefit of the
body as a whole. as the limbs will do what limbs do, for the ben-
Thus, in contrast to all other beliefs, religions and philosophies, efit of the body as a whole.
Folk Culture asserts that our purpose, our foremost duty, is to
That is, every living thing has a purpose, a righJul place, a natu-
our folk, which is a living manifesta on of Nature: which is Na-
ral Des ny to fulfil: a natural duty to do to ensure the health and
ture, living, thriving and evolving. And this duty comes before
evolu on of the living beings which are our folk and the living
our own individual feelings, our own individual desires, our own
being which is Nature which is the summa on, the total, of
individual happiness.
these folks and all other life.
Furthermore, Folk Culture asserts that whatever benefits Na-
We must know how we relate to the life around us; we must
ture—and the cosmos—and which aids the evolu on of Nature
know our Des ny, our duty: know what we should be doing. And
and the cosmos toward higher forms, toward more order, is
we human beings know these things because of reason - indeed,
good, and that whatever does not do this is bad, regardless of
our reason is Nature herself informing us of our duty, our pur-
how this good and this bad affects the individuals of our species.
pose, our Des ny.
Thus the criteria which Folk Culture uses to judge all things is not
This duty is to our collec ve: to place ourselves where we be-
the happiness of the individual, not the welfare, the survival, of
long, where Nature desires us to be. This duty is to be true to
individuals, but rather the prosperity, the welfare, of the collec-
our ancestors, and to aid and work for our collec ve, for by do-
ve to which the individual naturally belongs, and the higher
ing this we are ensuring that Nature works as Nature should:
collec ve which is Nature.
that Nature is not only healthy but can also con nue to evolve.
Our collec ve is the folk - the race - of our ancestors which Na-
ture evolved and by which and in which the individual is joined
to those ancestors, to Nature and thence to the very cosmos --Extracts from David Mya1’s Folk Culture wri ngs, circa 1990’s.
itself. And this joining is both of the past and the future: that is,
it is a living nexus which affects the future.

The suppressed truth of our mes - the real revolu onary heresy
- is that the different races of our own human species represent
Nature: how Nature exists; how Nature lives and strives to de-
velope, on this planet which is our genesis. These different races
are Nature made manifest, represen ng the very being of Na-
ture, just as the diversity which exists on this planet represents
the life, the being, of Nature: of how Nature - how the cosmos -
 Shivaism of Tamil-Nadu [Southern India]. He had
spent many years living with the na ves and was ini -
ated into their Shivaic Tradi ons. We should keep in
mind—my unborn sisters and brothers—that the
spiritual tradi ons of the Indian subcon nent are
among the oldest con nuing tradi ons of the human
species.
I’ll share a few interes ng quotes from the
book:
[Begin Quote]
Shivaism is essen ally a nature religion. Shiva,
Dharma Sanatana like Dionysus, represents but one of the aspects of the
divine hierarchy, that which concerns terrestrial life
.:.Agios o Satanas,
generally. By establishing a realis c coordina on be-
Dharma sanatana in classical Sanskrit means tween subtle beings and living creatures, Shivaism
roughly ‘Cosmic Order’ or ‘Eternal Tao.’ It describes has always opposed the anthropocentricity of urban
the “culture” and “ethos” of the Cosmos, or the Way society. Its Western form, Dionysism, similarly repre-
that Nature operates and func ons. sents the stage where man is in communion with sav-
I opened this first issue of Nexion zine with age life, with the beasts of the mountain and forest.
several reproduc ons and quotes from Na onal So- […] Shiva, like Dionysus, is represented by city reli-
cialism for several purposeful reasons. gions as the protector of those who do not belong to
conven onal society and thus symbolizes everything
A long me ago, when I was s ll in my teens
which is chao c, dangerous, and unexpected, every-
going to high school, I became interested in my own
thing which escapes human reason and which can
culture and ancestral history. And so I began to re-
only be a&ributed to the unforeseeable ac ons of the
search it.
gods. - page 15.
Before my cultural ancestors adopted Bud-
[End Quote]
dhism, the Khmer were Shaivites. And so, with that
bit of knowledge I went on a quest to study whatever I thought I was enlightened when I read the
I could find on Shiva and the actual prac ces of Shiva- Satanic Bible. But Danielou’s books and insights
ism. changed the way I saw and understood everything. It
essen ally gave me an en rely different weltanschau-
My quest led me serendipitously to a book
ung… one more closer in rela on to my own ancestral
called “Gods Of Love And Ecstasy; The Tradi ons of
culture and history.
Shiva And Dionysus,” by Alain Danielou, 1979.
I came to realize that there exists in essence
This book grew to become the most influen-
two kinds of people: Urbanites and the Feral. And
al book I read at the me. I had read the “Satanic
that a dialec cal tension exists between these two
Bible” earlier, but it didn’t have the same powerful
kinds of people.
and insighJul impression as did Alain’s book.
Alain Danielou anthropologically studied the
 I learned to understand that the silly teachings progress and their traces can be discovered all over
in the Satanic Bible were s ll actually rooted in what the world, some mes only in prehistoric remains. […].
Danielou calls roughly the “anthropocentricty of ur- The much-decried caste system has allowed
ban city weltanschauung [worldview].“ the survival of the most diversified people, especially
those who are least aggressive and least suited to an
That the silly ideas in the Satanic Bible were
industrial civiliza on. In so-called democra c socie-
blind and silent to the wild, chao c, feral, and danger-
es, the weakest are inevitably dispossessed, de-
ous realm of Shiva & Dionysus. The Satan in the Sa-
stroyed, or culturally annihilated. We have examples
tanic Bible to me came to look like a cheap paper
today of the Pigmies and Australian Aborigines. Over
ger, fabricated by an urbanite to appease those en-
several centuries the ethnic people of the Americas
thralled by the Unnatural man made world of urban
have lost their culture, their religion and their lan-
society.
guage and have been le6 without even memory of
There was something else “out there” more their own history.
savage, more feral, more lively I realized… No! Not
Devasta ng invasions and cultural revolu ons
“out there”… “in here!” Inside me. I came to under-
which are the tragedies of history, are always backed
stand that inside my own self, there was a wild crea-
up by new cults. Communism is effec vely a cult in
ture, a Jungian shadow self, which I had never known.
this sense like Chris anity or Islam. The most barba-
Because all my life, my mind was trance-fixed inside a
rous and least advanced ethnic group are those who
man made world… Plato’s Cave.
massacre the possessors of knowledge, burn libraries
Being born and raised in the urban man made and destroy monuments in the name of o6en rudi-
jungle of human society/city, your mind is condi- mentary ideologies. […] — page 19.
oned to only see that reality. It were as if you were
[End Quote]
born and raised your whole life seeing only the light
side of the moon… never realizing it had a dark and So now… if you have pre1y good reading com-
unknown side… and never tas ng or experiencing prehension skills, you may already see why I started
that “Other” side. And no human has seen the this issue of Nexion zine with all of the Na onal So-
moon’s dark half with their own eyes, or walked on it. cialism stuff, and what all this might have to do with
the ONA.
Alain Danielou shares more insights about this
ancient Shivaic and Dionysian weltanschauung: As Danielou implies, if you have not already
picked it up: “Racialism” is a living aspect of Shivaism
[Begin Quote]
and the ancient world. The fact that there is so much
Due to the Indian social system, the various ethnic, linguis c, religious, and cultural diversity in
races of that subcon nent have been able to coexist India a1ests to this fact.
and survive without intermixing or being destroyed,
I first learned to have a deep spiritual appreci-
and thus retain a large part of their own ins tu ons
a on for my own culture from this book, and I
and culture. […]
learned to deeply respect and appreciate other peo-
Each group, with its par cular ethnic, linguis- ple’s ethnici es and cultures because of the same.
c, religious and social elements, represents the vari-
And Alain points out another fact: that so-
ous stages of evolu on peculiar to the human race.
called egalitarian democracy destroys human diversi-
These stages are not necessarily synonymous with
ty.
 More insights from Danielou: the expression of divine nature, and in some way, the
body of god.
[Begin Quote]
[End Quote]
Human sacrifice is the highest form [of sacri-
fice], and was prac ced in all parts of the world. Skan- Or, to put it into a more familiar “MyaVan”
da, the god of War, requires human sacrifice; Diony- language: The causal world and Nature is a manifesta-
sus delivered Pentheus to the fury of the maenads. on of the Numinous Physis of the Cosmic Being.
The gods desire man to be hunters and warriors, and And thus, each race, each ethnicity, each hu-
it is by sacrificing vic ms to them that we can avoid
man culture is a divine emana on of Numinous Na-
the hecatombs they ins gate to limit man’s encroach-
ture, or god. To then delude the blood of your race,
ment on other species. mix breed with another race, delude your culture,
Human sacrifice (purushamedha) is men oned destroy the culture and tradi ons of another folk;
in ritual texts a&ached to the Vedas, such as the these are all acts which violates the dharma of Na-
Shatapatha Brahmana (13, 6, 1-2), and numerous ture.
others. […] And so, before Na onal Socialism, and before
The Minotaur, Lord of the Labyrinth, also re- Folk Culture, such ideas were already present in our
quired human sacrifice. The Athenians had to send ancestral peoples in ancient mes for thousands of
Minos a yearly tribute of seven boys and seven girls. years. This in no way is to mean that Na onal Social-
They were only freed from this tribute when Theseus ism and/or the weltanschauung of David Mya1 are
slew the Minotaur. The Etruscans also prac ced hu- worthless or unoriginal.
man sacrifice. […] Dionysus was hungry for human Quite the opposite. It should be understood
flesh; the vic m hacked to pieces in his honour was a that Na onal Socialism and the MyaVan Corpus are
man. the closest things in the West to this more ancient
“Yogis must never be put to death, nor wom- and natural weltanschauung. This is to say: there are
en, even the most guilty, whether dirty or badly Natural truths/facts within Na onal Socialism and the
dressed, beau ful or ugly… The immola on of women MyaVan Corpus.
in sacrifice is forbidden: the vic m must be male. In By “MyaVan Corpus” I mean to say Everything
human sacrifice, the vic m is always a boy.” (Linga which came out of DM’s mind: the Folk Culture stuff,
Purana, I. chap. 78, 8-19.) the Reicksfolk stuff, the Numinous Way, the Philoso-
[End Quote] phy of Pathei-Mathos, and the Order of Nine Angles.
In the ancient world, both our Western & Alain Danielou adds:
Eastern ancestors prac ced human sacrifice. In most [Begin Quote]
cases, such as in India, only males were sacrificed,
which is congruent with the tradi onal customs of Shivaism recognizes a difference in the role
the Order of Nine Angles. and ap tude of the various human races and animal
species. […] Diversity of species and race is an essen-
Danielou goes on: al aspect of the harmony of crea on. Restric ons
[Begin Quote] regarding interracial marriage seek to avoid the de-
genera on of the various species, so as to preserve -
Shivaism considers the world in its en rety as
- the nobility and beauty of each. The purpose of the ludicrous extremes is Na onal Socialism. It recognizes
caste system is to facilitate the coexistence of differ- the natural differences of human race, that such races
ent races within the same society by giving to each collec vely have certain ap tudes or abili es, it rec-
social group its own profession and dis nct privileges. ognizes the use of racial stra fica on.
[…] Mankind can only find equilibrium and Each race is numinous, but certainly not equal.
happiness when the four human groups forming the Just as each animal species is a numinous expression
basis of the four castes are themselves in harmony. of Mother Nature, they are certainly not equal. Even
This alone can avoid the four tyrannies of which in the same single troop of baboons, not every ba-
Manu, the great law-giver, speaks: the tyranny of boon is equal. Diversity goes beyond difference and
priests, of warriors, of merchants, and of the working varia on in look, it also deals with strengths, weak-
class, which are all equally disastrous and succeed nesses, abili es, mental capacity, ap tude, level of
each other indefinitely un l social balance is restored. understanding, etc, and so on.
[…] The difference and inequality between But nothing is perfect, certainly not some
men are the source of all progress and civiliza on. The schools of Na onal Socialism. There is no such thing
associa on of certain ap tudes with certain races is in nature as a “supreme species.” Nature is a symbi-
fallacious. However, each race, collec vely, may pos- o c system. The caste system is a symbio c system.
sess ap tudes which some others do not have, and Every thing has a place and duty which it is good at
the same is true of individuals within each group. doing, and everything forms a working unified sys-
tem. To say that one human race is supreme over an-
[End Quote]
other is fallacious and unnatural. A race or folk may
In this light, one can see that both Com- have a capacity for certain things that other races are
munism and so called Democracy are extreme points weak in.
of human equilibrium, and are both inherently tyran-
But there is in Nature things we call “Alpha
nous and oppressive.
Males.” Yes there is diversity, and yes nature is open
With Communism, all human class is dissolved to gene c diversity, but for her own aeonic longevity,
except the working class. The working class is deified she can only have the Tested and Proven sire the next
and given power. This natural gives rise to the tyran- genera on.
ny of the working class.
And so, we see this same ’fractal pa1ern’ eve-
The SAME is true with so called democracy. rywhere else in nature. On earth we have an “alpha
Egalitarianism is the condi oned norm, racialism is language” which has been tested and proven and
rejected, genuine class stra fica on is non-existent. now dominates the planet: English.
And the system works in such a way where that the
We have an “alpha na on” which dominates
majority basal, average working class mob is in con-
the earth: America. We have an alpha culture which
trol of the society and the system.
dominates most of humanity: American Culture. In
In this way, you realize that there is essen ally ancient days, it was Roman Culture which dominated
no difference between Communism or so called De- all humans in Europe.
mocracy. In either case, the end product is the tyran-
But “alpha” status does not mean supremacy.
ny of the working class.
An alpha male—if he grows old or impotent—is disfa-
The ra onal middle path between these two voured by nature and replaced.
On Human Culture pended not on specific gene c adapta ons, but on
large bodies of culturally transmi&ed know-how, abili-
While we’re on the subject of race, folk, and
es, and skills that no single individual could figure
culture, let’s quickly talk about the importance of hu-
out in his or her life me (e.g., blowguns, animal track-
man culture from a Natural Philosophy vector.
ing). Lacking local cultural knowledge, many an ex-
Elsewhere, I usually try to paint the picture of plorer has perished in supposedly “harsh” environ-
how important to a person its culture is by describing ments in which local adolescents would have easily
the culture as the “matrix” inside which the person survived (Boyd, Richerson, & Henrich, 2011a). Even
comes into being. among foraging socie es, humans show an immense
But what does that mean? How important is variety of social organiza ons, group sizes, kinship
that? Here’s another way to put it: structures, and ma ng pa&erns: more diversity than
the rest of the primate order combined (Henrich &
[Begin Quote]
McElreath, 2007). Ethnographically, this diversity is at
Researchers from diverse backgrounds are least par ally rooted in culturally-acquired and widely
converging on the view that human evolu on has shared social rules. No other species depends on cul-
been shaped by gene–culture interac ons. Theore cal tural informa on to this degree, and paleo-
biologists have used popula on gene c models to anthropological evidence increasingly suggests that
demonstrate that cultural processes can have a pro- culture appears early in the evolu onary history of
found effect on human evolu on, and anthropologists our genus (Alperson-Afil et al., 2009; Brown et al.,
are inves ga ng cultural prac ces that modify cur- 2009). Overall, much theory and evidence now con-
rent selec on. These findings are supported by recent verges to indicate that we are an ultra-cultural spe-
analyses of human gene c varia on, which reveal cies —unlike any other—whose brains, genes, and
that hundreds of genes have been subject to recent biology have long been shaped by the interac on be-
posi ve selec on, o6en in response to human ac vi- tween cultural and gene c evolu on. Culture appears
es. Here, we collate these data, highligh ng the con- to have opened up en rely new evolu onary vistas
siderable poten al for cross-disciplinary exchange to not available to less cultural species. — Joseph Hen-
provide novel insights into how culture has shaped rich, Science Directorate, 2011
the human genome. -- Nature Reviews Gene cs 11,
[End Quote]
137-148 (February 2010)
So how important is culture? Here’s how im-
[End Quote]
portant it is: 1) If culture did not exist, the human
Think about the implica ons of that quote for species as we know it would not either; 2) If you con-
a moment, because it’s directly related to Reichsfolk sider your race or folk—Aryan or otherwise—to be
and ONA thought. “supreme,” you are only so because of the Aryan cul-
Here’s another quote on culture: ture of your ancestors. Culture is linked to gene c
development/evolu on.
[Begin Quote]
That’s not the significant thing for Aryan folk.
Long before the origins of agriculture, humans
The significant thing for Aryan folks is the reverse of
expanded across the globe, from the arid deserts of
such implica ons: Without a culture; being culture-
Australia to the frozen tundra of the Canadian Arc c.
less; means a gradual gene c deteriora on and de-
Surviving in this immense diversity of habitats de-
genera on for your folk, ethnicity, and race.
 I say that it’s important to Aryan folks because avada Buddhism call a causal or Karmic chain: Mythos
it’s something to deeply consider. gives rise to Culture and Culture gives rise to Folk, and
Folk gives rise to Race.
In this current era in the West, the ancestral
religion of White people is dead: Chris anity. In it’s Mess around with any part of that causal
place is a generic, essenceless, meaningless, ubiqui- chain, and you disrupt it karmically [causally]. Re-
tous secularism. move mythos or culture, and you effec vely weaken
and ul mately destroy your own folk and race aeoni-
It becomes such that White people here in
cally.
America at least, have no culture at all. They are a
cultureless breed of humans. Their only “culture” Mythos is like the epic narra ves of the Rama-
they have is a fake subs tute “culture” which is a mix yana and Mahabharata. Most of the stories in those
of Capitalism, Consumerism, and so called Democra- two epic narra ves are obviously not factual. For in-
cy. And we have already talked about the destruc ve stance there is no such thing in real life as a Hanuman
nature of so called democracy. monkey that walks and talks like a person.
And the unfortunate thing is these White The power of Mythos is that it INSPIRES the
Americans are completely oblivious to just how im- human heart into ac on and expression. And it is
portant culture and tradi on is to the survival and from the ac vi es and expressions of human behav-
perpetuity of their people, race, kind, folk. In other ior that Culture and Tradi on is born.
words, to put it frankly: If the Aryan race is “supreme” The unfortunate thing about White Americans
and master of this world, it won’t be for long if it con-
is that they have traded all of their mythos, for scien-
nues to obliviously and ignorantly go down the path sm, materialism, and atheism. These things don’t
it is on collec vely. inspire. And they certainly don’t give rise to human
Culture and Tradi on are of prime importance culture.
to a folk. It is culture and tradi on that generates a The West is sick with a decadent disease, and
breed of people. that disease is called a lack of empathy [heart], lack of
I’ve always been a Tradi onalist, which is why mythos, and a lack of culture and tradi on.
I personally love the MyaVan weltanschauung of the I am not saying that science and technology
ONA. The ONA gives us another thing of great racial are “bad.” What I am saying is that there exists no
and human value: Mythos. balance between the needs of the human Heart
Why is Mythos—of any kind—important? Be- [ci1a] which is the inspira on of mythos, culture, and
cause if Culture and Tradi on is important, then so is tradi on; and the needs of the human ra onal mind.
Mythos, because culture grows out of Mythos. There is no balance. No harmony. And thus no
The prac cality of Mythos is not in whether or equilibrium. Something such as Na onal Socialism
not it is factual or mythical. What Mythos does is can provide the means for a people to develop a cul-
bring an incoherent number of people who resonate ture and tradi on, based on the racialism. And by
with that Mythos together. Such mingling or coagula- “racialism” here I don’t means the Zionist concept of
on of people eventually gives rise to Culture and race ha ng.
Tradi on. Jews are the original racists… if you have ever
So look closely and you’ll see what we in Ther- read the Talmud and how it talks about gen les.
The Importance of Tradi on the cell of a body.
Tradi on [and Culture] is the meme c glue Strong tradi ons and culture of a folk works
that binds a people into a community or folk. The to help a folk survive and thrive in Nature. Whereas a
concept of “folk” here does not actually mean a folk or people with a weak or no culture or tradi on
group of people of the same skin color, na onality, or lacks the propinquity, or emo onal bond to produce
ethnicity. Folk is an internal or emo onal social phe- a coherent social order. And they will thus die out.
nomenon referring to a collec on of people who And so an ancient folk which has thrived for
share a common worldview, common customs, com- centuries only thrives because of the social coheren-
mon social values, a common way of life. cy born from the meme c strength of their folk cul-
Memes are to genes, what a folk is to organs, ture and folk tradi ons. To have foreign cultural
and what body phenotype is to race. It is only a5er a memes creep into their Way, would weaken the me-
folk or collec on of people have lived together in the me c strength of their folk culture and tradi ons.
same area for a long me, and a5er they have inter- In Theravada Buddhism’s Pali Texts, there is a
married, that a specific Breed of human being arises. story of a folk called the Kalamas who went to speak
And it is from this long term Breeding with the same to Buddha. The Kalamas told the Lord Buddha that
folk that “Ethnicity” arises. Thus, even within one hu- for centuries people and gurus came to their town
man “Race” there can be many diverse folks, folk cul- and preached to them diverse tradi ons and beliefs
tures, folk tradi ons, and folk dialects. such that now their people were confused as to what
In most indigenous cases the world over you their folk tradi ons are or should be. So they asked
are considered a member of a folk group is you speak the Lord Buddha which of the diverse tradi ons they
the folk language, adopt the folk culture, and share should accept as a people.
the same folk worldviews. In ancient Rome, you were The Buddha essen ally tells the Kalamas that
Roman if you adopted Roman culture. You were without a tradi on of their own, they are easily influ-
Greek if you spoke Greek. In my own culture, you are enced by outside sources. Being easily influenced by
Khmer if you speak Khmer, prac ce Khmer Buddhism, outside sources, they are more prone to experience
and so on; regardless of your actual ethnic makeup. dukkha. Unfortunately the Kalamas have lost their
Na ve American tribes were the same way. Some- ancestral tradi ons. And so the Buddha advised the
mes a White person or run away Black slave was Kalamas to collect as a group and to decide together
’adopted’ into a tribe and are accepted as a member as a people which aspects of the diverse tradi ons
of the folk when they share the folkish way of life, that plagues their people they should keep and which
folk culture, and social values of the tribe. they should reject. Then to make what they collec-
Interbreeding with another folk is frowned vely decide to keep as their own tradi on from then
upon the world over in indigenous peoples. No nec- on.
essarily so because it “corrupts” the blood of the peo- And so, even in Buddhism, Culture and Tradi-
ple. But more importantly because it degenerates the on are important. Because without a strong tradi-
“spirit” or essence of the folk. Interbreeding with a on, you are easily influenced by outside forces. You
person of a different folk causes foreign elements become as dri5 wood, swaying to and fro to the so-
from their folk or people to creep into the cultural cial de of the sen ments of the mob. You are in es-
memeplex of the original people. Like a virus invading sence, no longer master of your own karma.
 What’s it mean to not be master of your own thing that will give them a sense of folk iden ty such
karma, your own fate or des ny [wyrd]? Let’s use the as basketball, rap music, and so on.
unfortunate state of Black people in America to illus- They live not for themselves. They exist to sus-
trate: tain the will and des ny of others. Even when we look
Black people in America were stolen from close at the random things they grab as a subs tute
their homeland and people and made slaves. Their culture such as basketball stuff and rap music, we no-
ancestral language, culture, and Way of Life was beat- ce that they exist to simply support and sustain an
en out of them. Whatever Tradi ons they had were industries: the music and sports corpora ons.
destroyed. The religion of their masters would re- This is how a people are systema cally de-
place these ancestral things they lost. stroyed. We see this same destruc on of a people in
And so, fast forward to today and you have a Tibet, where the Tibetan people are under the rule of
secularized Black people who have no sense of their Communist China. Where they aren’t allowed to
own history, no culture of their own, no tradi ons of prac ce their own folk culture, folk tradi ons, and
their own, no worldviews of their own. And thus, as a when Chinese culture is forced onto them. In me,
people, they have no power to manifest their own they will exist to simply support and sustain the will
des ny. They exist essen ally to manifest the des ny and des ny of China.
of the dominant race in America: White people. They White Americans are not free from this de-
exist to sustain the social order of White people: struc on. Without tradi on or culture, White people
American society, American democracy, and so on. here exist to support and sustain the will and des ny
They exist to sustain the economic system of the of poli cal par es. Which par es and party stooges
dominate race: Capitalism… are pawns of the industrial-Corporate conglomerates.
And because of all this, as a people they have This was what Manu called the tyranny of merchants.
dukkha: they live in poverty, they live in ghe1os and Where you as people exist to serve the will and des -
slums, they can’t get jobs, they o5en mes must re- ny—to empower—the merchant class.
sort to doing crime to make money just to get by, Tradi on and Culture are the Commonwealth
they end up doing drugs, and they end up in prisons. of a folk. By “commonwealth” here I mean to say that
Why is it that even though Black people in America they are “things” a people share in common which
are a minority, that they are the majority in American nurtures them and sustains their own welfare as a
prison systems? What we see here is a Symptom of a people; that gives to them power and sense to mani-
deep cause. fest their own individual and folk wyrd.
It is not because Black people are inferior, or Without that folk commonwealth, you live not
that they are gene cally criminals, or that they are to manifest your own will and des ny; but to support
mentally incapable of doing what White people do. and sustain the will and des ny of others.
The fat that so many of them are in prison is an outer
symptom of many causes, such as economic and so And on an individual level: if you do not give
on. But one cause is that as a people—as a folk—they your children Tradi on and Culture; if you don’t take
lack folk coherency, due to the fact that they have no responsibility for the welfare of your own children;
culture or tradi on of their own. They have no iden - others fill in that void. The state, the corpora ons,
ty of their own as a folk. They reach out to grab any- poli cal ideology, will fill in that void. And they will
exist to simply support and sustain such.
Primed For ONA Being different like I was: Like A1racts Like;
and so I had this desire inside myself to look for
I had this desire to come to really know my
something in the West that housed the same sen -
ancestral roots a long me ago. And my search into
ments and worldviews which I had.
that past led me to study Shivaism and the Tantras of
the same. These studies into this very ancient tradi- I was also looking for something similar to the
on gave my young high school mind a unique old ways of Shivaism here in the West because I be-
worldview nobody else around me shared. lieved that people here in the West—which includes
myself—need something like the ways and views of
I understood things like race and culture
ancient Shivaism in order to cure the West from a
differently than my peers. I had friends who were into
sickness I felt it was suffering from.
Thelema and Modern Satanism, but I understood the
“Le5 Hand Path” differently. My understanding of the I searched in vain for many years. I searched in
Le5 Hand Path was heavily influenced by Shivaism every book in the occult sec on of local bookstores
and the Le5 Path Tradi ons of India. and found nothing but silly crap. The closest thing I
could find was really Na onal Socialism. And so, figur-
Interes ngly, the only types of people who
ing out that I will never find what I was looking for,
understood and appreciated my views and ideas at
me and a White friend tried to create our own species
the me were my skinhead and Nazi friends.; and I
of Pagan Na onal Socialism. But at the me I was s ll
wasn’t even White. At the me in school I was taking
young and stupid, so that project never went any-
German, which is where I met a lot of them at. So
where.
even back then I saw the parallels between this an-
cient Naturalis c worldview and Na onal Socialism. In 2007, I found an essay online wri1en by
somebody named “Anton Long” while searching
My understanding of the Le5 Hand Path, and
around the internet for Satanic stuff to read. I had a
my own species of Satanism was more based on Nat-
feeling of interest, and felt a nudge in my gut [chi1a]
ural Philosophy, and was something which was dialec-
to try and find more stuff by this “Anton Long.” When
cally antagonis c to the man made world: our ci es,
I learned that this “Anton Long” was also known as
our religions, our poli cal ideologies.
David Mya1. I sacked the internet for everything this
By “Natural Philosophy” here I simply mean a David Mya1 wrote.
Philosophy one develops gradually based on what
I read and loved everything David Mya1
insights one extracts out of the study and scru ny of
wrote. From his Folk Culture stuff to his Reichsfolk
the Way [Tao/Dharma] of Nature.
stuff, his Numinous Way; and everything ONA.
I found it hard to get along with my Satanist
In my mind I thought to myself: “THIS IS IT!
friends, because I saw them as being too liberal, too
This is what I have been searching for!” It’s all there,
decadent, and a destruc ve element to their own
in modern wording. The whole naturalis c worldview
race and people.
and Tradi onalism were all there in those MyaVan
I was more tradi onal. By “Tradi onal” I actu- wri ngs. I never looked back. And the rest, as they
ally mean that I believe that culture plays a central say… is history! Agios o Baphomet.:.
role in human life, that I believe in tradi onal values,
.:.Kryptonymus, Order of Nine Angles
and that I believe such cultures and tradi onal values
must be conserved and preserved for posterity.
 Reichsfolk which took on the feel of a religion and
spirituality as opposed to just being a philosophy.
Although each NS group may have its own
structure and leader and varia on of NS, Na onal So-
cialism as it became, has no leader, no head, it was
not run by anybody, it has no spokesperson, no outer
representa ve, no central administra on, no posts or
officers. And anybody can become a “member” of Na-
onal Socialism by adop ng the philosophy and welt-
anschauung. Because of this ability for NS to mutate
Varia)ons & Muta)ons and be open sourced and leaderless, it is unrestricted
I opened up this first edi on with Na onal So- and uncontrolled by anyone person or by some cen-
cialist reproduc ons for a second reason. Na onal tral administra on or outer representa ve. This
Socialism as we know of it today is a fine example of makes NS unstoppable as a memeplex.
an “open source” leaderless memeplex that mutates The ONA [Order of Nine Angles] is the same
and generates varia ons of itself. way. It was presenced by Anton Long [DM], and it was
Adolf Hitler did not actually invent the term a1ached to a group when Camlad, the Noctulians,
“Na onal Socialism.” In Germany there existed the and the Temple of the Sun united. But the ONA—like
Na onal-Social Associa on which was founded in NS—out grew such original constrains and became
1896. Hitler also didn’t invent the poli cal sen ment leaderless and open source.
of “Na onalism” or the economic or poli cal ideology The ONA like Na onal Socialism is leaderless,
of “Socialism.” What he did do was he presenced a has no head, is not run by anybody, has no spokesper-
philosophy and weltanschauung and called it son, no outer representa ve, no posts or offices, no
“Na onal Socialism.” And Hitler’s brand of Na onal central administra on.
Socialism was viral and grew. The war is over, Germa-
The ONA is open source, it is open to muta-
ny lost, and Hitler dies.
on, and open to varia ons. Like Na onal Socialism,
But the philosophy and weltanschauung he ONA has individual “members” and many independ-
presenced did not die with him. It con nued to ent Nexions. Each individual member and nexion has
spread; only because it had the ability to grow out of their own twist or varia on of ONA. There is no stand-
its original poli cal party constraints. With Hitler’s ard model or standard interpreta on of ONA.
death, Na onal Socialism became leaderless and par-
The ONA is an esoteric philosophy and weltan-
ty-less. It inspired and spawned independent Na onal
schauung prsenced by Anton Long. Anyone who vibes
Socialists and “Nazi” groups. Each group was its own
with it and puts it into prac ce in some way is a
independent thing. Each individual Na onal Socialist
“member” of ONA.
was his own person who just ascribed to the philoso-
phy and weltanschauung. As such, to say that there exists a leader, head,
spokesperson, or outer representa ve of ONA is as
It inspired into existence groups like skinheads
silly as to say the same regarding Na onal Socialism.
and the KKK. And those spawned varia ons of them-
selves. It inspired things like Folk Culture and -ONA-
 Authority, Learning, and Culture,
In The Sinister Tradi)on Of The Order of Nine Angles

Abstract

“I claim no authority, and my crea ons, profuse as they are, will in the end be accepted or rejected on the basis of whether they
work. Satan forbid they should ever become ‘dogma’ or a ma1er of ‘faith’. I also expect to see them become transformed, by their
own metamorphosis and that due to other individuals: changed, extended and probably ul mately transcended, may be even for-
go1en. They – like the individual I am at the moment – are only a stage, toward something else.” Anton Long, 1990 ev

Authority In The Order of Nine Angles

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

“What ma1ers is the individual developing, from their own years-long (mostly decades-long) prac cal experience, a personal
weltanschauung: that is, discovering their own individual answers to certain ques ons concerning themselves, life, existence, the
Occult, and the nature of Reality.” {1}

Over twenty years earlier, in a le1er to Michael Aquino of the Temple of Set dated 20th October 1990 ev, he had wri1en:

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

I claim no authority, and my crea ons, profuse as they are, will in the end be accepted or rejected on the basis of whether they
work (Satan forbid they should ever become ‘dogma’ or a ma1er of ‘faith’). I also expect to see them become transformed, by their
own metamorphosis and that due to other individuals: changed, extended and probably ul mately transcended, may be even for-
go1en. They – like the individual I am at the moment – are only a stage, toward something else.” {2}

In a previous le1er, dated 7th September 1990 ev, he wrote:

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

Thus, and importantly:

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

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

In the O9A therefore, individual pathei-mathos is ‘the ul mate authority’. Not individuals, not some tle, self-given or otherwise.
Not Mr Anton “I claim no authority” Long; not his wri ngs; not his diverse exea c 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 in-
cluding the rite of internal adept – says or writes. Not what some O9A ‘outer-representa ve’ – self-described, or otherwise – has
said or wri1en {5}.

For as Anton Long wrote, way back in 1991, everything ONA “can and should be surpassed, refined, changed, when others discov-
er, experience, and a1ain knowledge and experience for themselves.” {6}

To enable others to so discover, experience, and a1ain knowledge and experience for themselves, the O9A has always made all its
works freely available, showing a par cular – and an anarchic – disdain for the principles of ‘copyright’ and ‘intellectual property’.
For,

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

Learning And Culture

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

As men oned in the text The Discovery and Knowing of Satan,

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

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

But, and importantly, it is this esoteric philosophy, this tradi on, that now and in the future will be added to, and should be added
to, and developed, by the pathei-mathos of those individuals who have followed it or been inspired by or used the three ways of
individual change and individual evolu on that this par cular philosophy/tradi on re-presents: the ini atory Seven Fold Way, the
individual exea c adversarial praxis of Dreccs and Niners, and the tradi on of the Rounwytha.

Thus,

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

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

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

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

A Sinister Anarchic Vision

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

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

This profoundly sinister and profoundly anarchic vision of Anton Long has been consistently at the heart of the ONA since its incep-
on, manifest in some of the early public effusions of Anton Long in terms of anarchy, and the importance of personal honour, em-
pathy, and pathei mathos (learning from prac cal experience).

Thus, in respect of anarchy, in a la1er to Aquino dated 7th September 1990 ev, Anton Long directly and openly stated that “we [the
Order of Nine Angles] uphold anarchism.” Thus, in respect of personal honour, in that same le1er he stated that an “essen al per-
sonal quality is honour born from the quest for self-excellence and self-understanding.” Thus, in respect of the muliebral ability of
empathy, he wrote, in a 1970s text concerning the Nine Angles Rite (a text published in Senni1’s Nox zine in the 1980s) that “such
[esoteric] empathy is the only aim of the grade ritual of internal adept and, indeed, of ini a on itself.”

Thus the emphasis, from the 1980s Black Book of Satan, through to Naos, and evident in most of the Satanic Le1ers, on self-
development, self-discovery, on learning from prac cal experience and from one’s mistakes, on “each individual develop[ing] their
own unique perspec ve and insight,” and on expec ng his own works and effusions “to become transformed, by their own meta-
morphosis and that due to other individuals: changed, extended and probably ul mately transcended, may be even forgo1en.”

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

R. Parker

2013 ev

Notes

{1} Anton Long. The Discovery and Knowing of Satan. e-text, 2011
{2} The Satanic Le1ers of Stephen Brown. Volume 1. Thormynd Press, 1992

{3} This par cular quota on from one of The Satanic Le1ers is interes ng for another reason: the sly, mischievous, O9A (that is,
Anton Long) early tac c of occasionally mis-spelling certain words (in this instance subservience) in order to try and (a) provoke the
reader(s) into either making and propaga ng certain assump ons regarding the author and/or the O9A, or (b) provoke an ins nc-
ve immediate and judgemental reac on. This tac c is hinted at in one of The Satanic Le1ers, and – decades on – explicitly ex-
plained, as for example in the 2009 text Defending The ONA:

“In the days of typewri1en le1ers, some mes le1ers might be sent out with a word spelt in an unusual way, or containing delib-
erate spelling mistakes. Some mes, the grammar was also unusual. Those who could not see beyond the outer form (the words;
the syntax, and so on) to the essence (always contained quite clearly in such le1ers) so obviously failed, restricted as their appre-
hension was by the norms of their own mes, by their own preconcep ons, by society, or whatever.”

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

{4} See, for example, Anton Long, Pathei-Mathos and The Ini atory Occult Quest. e-text, 2011. This text is included in the pdf com-
pila on Empathy, Pathei-Mathos, and The Aeonic Perspec ve.

{5} In regard to the ‘outer representa ve’, as of the beginning of phase three (c. 2011-2012) of the century long O9A sinister strate-
gy to disrupt the exis ng order, recruit a small number of suitable people (for the inner ONA), and aid the emergence of a new ae-
on based on the law of kindred honour, this par cular causal form no longer serves a purpose. Which purpose was for a par cular
individual to maintain a temporary ‘external, causal, O9A presence’ via the dissemina on of O9A MSS and the propaga on of ONA
theory and praxis. In effect, to aid the embedding of the ONA mythos in the collec ve psyche of the peoples of the West. Since this
has most certainly been achieved – as witness, for instance, (i) the appearance of the Order of Nine Angles as the evil protagonists
in several best-selling novels by mainstream writers such as Stephen Leather and Conrad Jones, and (ii) the men on of the O9A in
mainstream books dealing with satanism and the occult – then that par cular causal form is no longer required. Indeed, to con n-
ue it would be detrimental to the ‘open source’ and the collec ve way that the ONA mythos and ONA theory and praxis now needs
to be (to paraphrase what AL wrote in his le1er to Aquino dated 20th October 1990 ev) disseminated, developed, adapted,
changed, extended, and transformed.

The three phases of the current decade, and past decades, are men oned in texts such as the 119yf one Toward The Dark Formless
Acausal. They are described in detail in the 122yf, and omega9alpha, document Geneseos Caput Ter um from which this is a quo-
ta on:

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

The third phase is marked by the exoteric emphasis being on the development and propaga on of sinister forms, such as clans,
tribes, dreccs and niners, with the esoteric emphasis openly propagated, expressed as this esoteric aspect is, for example, in the
Rounwytha tradi on and by the sorcery that is the melding of sinister-numinous within and external to the individual. The da ng
used in the third phase is Year of Fayen (some mes abbreviated to yfayen) and this relates to the shi5 away from overt Satanism
toward the archetypal form Baphomet, both as a Dark Goddess, and as the sinister-numinous, which can manifest: (1) in men via
the development of skills/facul es such as esoteric-empathy, and (2) in women by the cul va on of the sinister feminine.”

{6} Satanic Le1ers of Stephen Brown, Le1er to Miss Stockton, dated 19th June, 1991 ev

{7} See the 2013 pdf compila on Herme c Origins of The Order of Nine Angles.

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

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

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

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

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

{12} The muliebral quali es are manifest not only in the mythos of the female Baphomet, in the Rounwytha tradi on and in the
many Sapphic ONA nexions, but also in the esoteric empathy that Insight Roles, the Rite of Internal Adept, and the years-long
‘numinous’ prepara ons for the Rite of The Abyss, cul vate and develop. They are also manifest in the Logos of Kindred-Honour,
which applies equally to all who are O9A irrespec ve of gender and personal sexual preference.

Regarding the prepara ons for the Abyss, see Enan odromia – The Sinister Abyssal Nexion. Regarding empathy, see, for example,
the pdf compila on Empathy, Pathei-Mathos, and The Aeonic Perspec ve.
 Conflict, Outer Representa)ves, and The Sinister Dialec)c

Where there is no conflict, no kampf, there is no evolu on, no progression toward higher forms and no progression toward the
wisdom wai ng to be dis-covered within such higher forms. Thus it is heartening to witness – from an Aeonic perspec ve – the
recent apparently internal (O9A) conflict regarding an ‘outer representa ve’ of the O9A, just as it was (years earlier) heartening to
witness the internet machina ons (and valuable sinister work) of Chloe et al in regard to the Order of Nine Angles and the reac on
of sanc monious pseudo-satanists to those machina ons, a reac on that – Agios o Satanas – con nues even to this day.

Heartening, because it reveals that the O9A – as a living presencing of acausal (‘sinister’) energies manifes ng in the psyche of di-
verse individuals – is not only alive and well but con nues to assimilate and/or to influence and/or to annoy more and more hu-
mans.

Thus we have to laugh, in our sinister way, when some anonymous individual(s) set up some blogs and/or via the internet distrib-
ute some literature in (a) an effort to make their interpreta on of the O9A seem legit, and/or because (b) they seek to ‘take over’
or ‘infiltrate’ the O9A. And laugh, because the O9A is indeed ‘meme c freeware’, a free open source OS for human beings, an an-
archic leaderless collec ve, a Von Neumann machine with an open source code which allows muta on when replica ng; or what-
ever modern terminology floats your boat. And laugh, because (as AL stated way back in 1991 ev) everything ONA “can and should
be surpassed, refined, changed, when others discover, experience, and a1ain knowledge and experience for themselves.”

We also laugh because such efforts, such claims, such seeking, such disrup on, bring-into-being a new and necessary sinister dia-
lec c that vitalizes and therefore aids our growth. For even were the disrup ve side ‘to win’, such success – in Aeonic terms –
would not last, breeding as such a victory assuredly would reac on, revolu on, and reforma on.

We also laugh, in our sinister way, when sanc monious opinionated (mostly anonymous) pseudo-satanists peck away at their key-
boards, and, via the internet, cri cize the O9A and declaim such nonsense as ‘the O9A does not exist’, and/or is ‘now a discredited
internet phenomena’, and/or ‘only ever existed on the internet’, and/or that the O9A “went from being run by a bunch of East End
Casuals who had to do real things in the real world to being run by a couple of SoCal party girls”. And laugh because:

(a) such sanc monious opinionated mostly anonymous pseudo-satanists do not understand that the O9A is now, and always has
been, the esoteric philosophy of Anton Long (especially manifest as that philosophy is in The Seven Fold Way), and those who use
or who apply that philosophy (in whole or in part) in their own lives, and those who are influenced or who have been influenced by
that philosophy, in whole or in part, and those who adapt and develop and change, in whole or in part, that esoteric philosophy,
and those inspired by the various techniques germane to the O9A such The Star Game and Insight Roles;
 (b) such sanc monious opinionated mostly anonymous pseudo-satanists fail to consider the fact that some individuals, self-
iden fying with the O9A, have the courage to publicly reveal their true iden es, as por ejemplo, an individual living in North Caro-
lina, an individual living in England, an individual living in Russia, and an individual living in Brazil;

(c) such sanc monious opinionated mostly anonymous pseudo-satanists fail – out of ignorance or because of denial – to consider
the fact that thriving O9A nexions exist in places such as Russia, Serbia, Poland, Macedonia, Brazil, and (of course) in places such as
England, Canada, and the USA;

(d) such sanc monious opinionated mostly anonymous pseudo-satanists never, ever, offer a ra onal, scholarly, cri que of the
esoteric philosophy of Anton Long, based as that esoteric philosophy is on ancient tradi ons such the septenary anados described
in the Poimandres sec on of the Corpus Herme cum.

(e) such sanc monious opinionated mostly anonymous pseudo-satanists never, ever, offer a ra onal, scholarly, cri que of the
wri ngs of those who adapt and develop and change, in whole or in part, the esoteric philosophy of Anton Long;

(f) such sanc monious opinionated mostly anonymous pseudo-satanists never, ever, offer a ra onal analysis of such O9A-specific
occult techniques as The Star Game, Insight Roles, the grade Rituals associated with Internal Adept and The Abyss, and Esoteric
Chant;

(g) the sanc monious opinionated anonymous pseudo-satanists do not have the courage to publicly reveal their true iden es.

We laugh because such efforts by such mundanes – such cri cisms – aid our mythos, and bring-into-being a new and necessary
sinister dialec c that vitalizes and therefore aids our growth.

We also laugh, in our sinister way, because we love toying with, ba ng, playing games with, mundanes; and because, as AL wrote
in 115yf:

{quote}

“Let us not forget that the Sinister Path involves a lot of fun – a lot of laughter and pleasure – as well as a certain dark, and some-
mes even grim, striving. There is and should be ecstasy; exulta on – as there must be, beyond the stage of novice, the ability, as I
have wri1en elsewhere, to not take one’s self too seriously: to have fun at one’s own expense.It is one of the many signs of the
failures – of those who pose at being Satanists – that they take themselves too seriously, and can become obsessed, with them-
selves, with others, with “things”. Our way means self-understanding and self-honesty – we have to know, and admit, when we are
wrong and so – knowing and admiVng – we can move on, learning from our errors of experience.

Those along our Way should always test themselves – as those, being guided, will some mes be tested. Always, there should be
ques ons, a striving to understand, to know, to not be sa sfied with what is given, or read, or shown, or told. What is important is
the prac cal experience, the following of the Way, the learning that results – nearly everything is a form, a presencing, and thus
only a beginning, a move toward that genuine understanding which is beyond all causal forms.

Thus, legends, myths, tradi ons – even those of the ONA! – may be interes ng and they may (or may not) possess some aspect
or aspects of a certain causal truth, o5en limited to a certain causal me. Mostly, such things are tools, a means – to create what is
beyond them, which is of the essence from which such “things” derive. All these things should therefore be related to this, their
context. But it is up to each and every novice, and Ini ate, to study such things – to analyze them, and to form their own conclu-
sions about such things. Their conclusions may be wrong – but so what?
 There is a real truth in the seeming riddle that the Order of Nine Angles is, and is not, a tradi on. Like a numinous musical crea-
on, there are many layers, just as many and diverse “meanings” can be projected onto the ONA. But in the end even the ONA,
public or esoteric – what is found or given or discovered by each new Ini ate and Adept – is but one means to take us from this
lowly causal existence to the realms where true magick and real living begin. And what fun can we have on the way!

One of the least-known but important signs of a genuine Adept of our Dark Tradi on, our sinister way, is the ability to not take
one’s self too seriously – to laugh, at one’s self, and especially at others: those who fall for the japes, the games, the riddles, the
tests, that we as Adepts set for neophytes, for the poseurs, for the supine masses. For we revel in such things, in such games,
which we create and play for our own amusement, and that of others like us, just as we love to be changelings and cause confu-
sion, misunderstanding, doubt, uncertainty – and, occasionally, the light of insight, dawning as it can and does upon one person
possessed of our own evolu onary and magickal abili es, perchance propelling that person towards us and our ways…”

{/quote}

In conclusion: given the necessity of kampf, of dissent, and given our decades-long sinister strategy and our sinister dialec c, the
recent conflict – and other developments (past and present) as well as all cri cism (however inane) of the O9A – are most wel-
come. Long may such things con nue.

P.H.

O9A

JD 2456703.907
 Saerian Mys)cism

The word “Saerian” comes from ONA’s Codex Saerus [BBS]. It is itself a book of tradi onal rites, ceremonies, and rituals of the Sin-
ister [le5] Way [path]. In the mind of a typical occul st, such a book of rites and rituals may have a limited usage and meaning.
Such types – so I have encountered and observed – may begin with a novel apprecia on for such rites and the performance of
them. They may see such rites and rituals as being magickal. But as me passes, they may get bored or find other more colorful
rites. And so one set of rites would be thrown away or lay dormant. In the generic Satanic subculture the word “ritual” conjures up
the idea of magic or so called psychodrama used to release pent up feelings. Most of this subculture no longer have a place in
their lo5y opiniona ons for ritualism. It is an outer reflec on of their Western American weltanschuung which has no place for
rites of passage, and cultural rituals other people have had since the dawn of humanity.

In my own mind things are different. How I see things is based on what I have been exposed to in life and culture. To me, Ritualism
has nothing to do with magick or making wishes come true. Ritualism in my weltanschauung is a theatrical pageantry or play en-
acted for an audience to watch in which is embedded a moral, or teaching. Ritualism is to the right brain and intui ve part of us
[chi1a] what wri ng is to the le5 brain and our faculty of reason. Inside both ritualism and wri ng [“ri ng” & wri ng] can be em-
bedded the essence of an idea, teaching, no on. One – if you pay a1en on to the development of humanity – can be more easily
pasted down from genera on to genera on as a folk custom.

An example would be kabuki in Japan. Or tradi onal Thai, Balinese, Khmer, and Lao ballet/dance. It is a theatrical “dance” where
each movement and gesture; each word and expression; conveys a moral lesson, esoteric teaching, aural tradi on, ancestral folk
wisdom, and so on, to the audience. In many cases – such as on sacred days – there are certain dances used as a ritual offering to
call down or appease the gods, spirits, and ancestors. I watched a beau ful tradi onal Khmer dance once about 7 apsaras de-
scending down to the earth from the sky. The 7 dancers [girls] partly enact the descent and partly dance to tradi onal music
played by tradi onal instruments. The style of the theatrical dance/music is called “Poal” which means to Wail, Cry, or Whine. This
is when the music and dance goes for a bit and then the music stops while a vocalist wails a narra ve verse slowly to explain the
story, as the dancers con nue to enact their part. Then the music starts again for a while. So the music and wailing happens one
a5er another.

The theatrical dance told the story of 7 apsaras – celes al nymphs – coming down to the earth to bathe in a lake together a5er
they had taken on human form. The apsaras had taken off their celes al wardrobe which includes magical scarfs they usually wear
on their right shoulder [the le5/female shoulder exposed]. While they were bathing a young prince/hunter [symbolizing the con-
stella on Orion] with a bow and arrow nearby heard the laughter of girls playing in water. Curious, the prince set his bow and ar-
rows down to sneak behind a bush to peek at what he hoped were naked girls bathing in a lake. The young hunter saw the 7 beau-
ful girls naked in a lake and was for a while cap vated by their beauty.
The young prince desiring or hoping talk one of them into being his wife decided to steal the scarf of one of the 7 girls, that way,
which ever girl the scarf belonged to could not run away. He did end up geVng close enough to the lake to take a golden scarf.
When the 7 girls saw the prince they got scared and ran to get their clothing and magical scarfs. The young hunter saw that when
the girls put on their scarf they transformed into spirits and flew into the sky, except one girl who could not find her scarf, since the
hunter had it. The enbodied apsara was the youngest of her sisters. She asked the human man for him to give back her scarf. The
prince asked what would happen if he did not give it back, and she said that without it she can’t return home and is stuck on earth
as a mortal. So during their conversa on the young hunter tries to woo the girl whom he has figured out is a celes al being. They
dance for a while. He teases her by handing her her magical scarf, but yanks it away for a kiss. In the end the young apsara falls in
love with the human man. The young hunter gives her back her scarf and watches if she will stay with him or return home with her
sisters. The young apsara is confused.

The singer crying or moaning the story explains that the young apsara is torn between returning to her home in the heavens where
there is no karma or worries or staying on the earth where there is karma and trouble because of love. Her 6 sisters warns her that
if she stays mortal and lives on the earth that she will be a subject of fate, and will never be free from the fruits of her own ac ons,
and that if she has children with the mortal, that she condemns them also to the same life of mortal woe. In the end the young
apsara chooses to be with the human. She kneels before the prince she fell in love with and with clasped hands pledged her love to
her “swami” which in Khmerized Sanskrit actually is the royal register for “Husband,” in the exact same way in olden English a no-
ble wife would refer to her husband as my “Lord.” The End.

So this ritualized dance has embedded in it an ancient myth or legend which can be found in various forms and varia ons across
Southeast Asia. It also had many levels and ways to be esoterically interpreted. The 7 apsaras in this ritual dance represents the 7
Pleiades, the youngest apsara being the smallest star of the Pleiades. The hunter/prince represents a mortal man. In the English
weltanschauung this mortal man has no visible esoteric meaning. But in the Khmer he does. Because when he and the now physical
apsara gets married and have children he becomes a father. The word for father in Khmer is Owpouk. That word itself is a varia on
of two other words: Owy meaning to Give or Donate, and Pouk from the word Pooch meaning Seed or Sperm. An Owpouk literally
means a Seed Giver or Sperm Donor. The Prince or hunter [man] here symbolizes the factor which makes those children mortal,
the mortal seed out of which new people germinate.

Then you can go into all sorts of esoteric interpreta ons for why the young apsara chose love knowing she will be a subject of fate
and karma. Perhaps for the physical experience of such? Perhaps Love is worth the trouble? Perhaps that love represents a cap va-
on or enthrallment, a passion, or deep senseless desire and a1achment, which causes us trouble? Perhaps the esoteric teaching
tries to show that the fate and life or existence of the apsara’s mortal children – yet to be born – has already been sealed and set
into mo on when she made her choice. That the choices we make as individuals ul mately can become the causal beginning of
another individual person’s fate or experiences in their life.

So that’s ritualism and the esoteric essence of ritualism from my perspec ve. Not every ritual is a magickal rite performed to make
a wish come true or to release pent up emo ons. Some rituals like you world find in ins tu ons like the Rosicrucian Orders, Free-
masonry, the Mar nist Orders, Tradi onal Chris anity, etc, are ritualized pageants which actually has lessons and teachings em-
bedded in them, meant for the audience to apprehend. The value of such Western forms of ritual pageants is that the Order or
Church member as the observing audience is exposed to such insighJul rituals repeatedly such that such rituals becomes a tradi-
on and cultural mythos within each ins tu on.
Just to give the word “esoteric” – as I am using it here – a general set meaning, it means an Insight born from Within the womb. As
opposed to exoterica which are lessons inculcated to us from Outside the “womb” of our Self or being. With esoterica, there is no
standard way of drawing out insight, no single truth, etc. It is person specific and at mes may only have meaning to the individual
person. The most an esoteric insight can do for others is to inspire in other their own understandings and insights.

The Black Mass

The first rite in the Codex is the Black Mass. The Codex suggests that the ideal place to perform this rite is in a cave, and re-enforces
this cave symbolism by sta ng that such cave gives the sense of an “enclosure.” Significantly, a female described in the ritualized
pageant as a “Mistress of Earth,” turns to a group of people and draws in the air the sign of the pentagram with her le5 hand. She
interes ngly states a5erward: “I will go down to the altars in Hell.”

An esoterically significant part of this is that the female who is associated with the earthly plane of existence makes a statement
that she will be descending Down to Hell. Hell being the mythical underworld, or Hades, the domain of Pluto. This domain of Pluto
– this underworld – is the unconscious, the inner [enclosed] realm of psyche, the cave of primal chi1a which lurks in the darkness
beneath our conscious awareness. It is this same primeval “cave” wherein we will find Jung’s Shadows, our demons and devils. As-
pects of our own human – earthly – Nature many of us try hard to deny. What lurks in this cave is something most of us – the mun-
dane – wish not to confront and acknowledge as being a natural living aspect of themselves. We’d rather brush it under the prover-
bial rug and hide it away in some dark cave. In some unconscious place, beyond our conscious awareness.

In different cultures something divine or special lays buried in this cave, hidden in the dark. In one Enochian mythos the story goes
that an angel had come to Enoch to tell him of a a great flood which would kill the whole world in the days of his grand children. So
Enoch took a white stone and upon it he scribed the Holy Tetragramaton. He dug a cave and place the white stone in a safe place
then sealed the cave off with nine arches. In India there is the mythos of a jewel closed up in a square box, which is enclosed in a
box, which is enclosed in a box, and so on 7 mes. The 7 boxes being the Chakras, and the box with the something hidden is the
root chakra.

In Buddhism the no on of going down levels to a cave or the root or base level of ourselves takes on a different representa on.
Going Down in the Buddha’s case was going down levels of consciousness in medita on to the realm of chi1a for Enlightenment.
What happens when you find the Kundalini and raise it up the 7 chakras? You obtain divine illumina on. What happens when you
find Enoch’s cave and discover the lost stone and bring it up to the surface to read the lost name of God? The Holy Shekhinah en-
shrouds your body and mind with divine light.

In the mythos of Buddha, he one day had the determina on to sit at the Bo Tree and obtain Enlightenment to understand the
world. Something called the Miar fearing Buddha would accomplish what he set out to do tried to distract him from going into
deep medita on. The Miar is the Khmer form of the thing called Mara. Miar is how we call it in Khmer. Miar as we say it rhymes
with the word “Beer” as a person from Australia or London would say beer. It is not an en ty or being, but is referred to as an it or
a thing, and is called The Miar. Usually in Khmer when a Sanskrit word has a long “A” vowel it is pronounced as a compound vowel
sound like “ier” as a Brit would pronounce the word “ear.” Mier/Mar is related to the Khmer word Mir/Mer which means to See/
Look. Miar/Mar may then also be related to the root in the La n Mirare, the Old French Mirer meaning to “Look At.” The English
words “Mirror,” and “Mirage,” share the same root significantly, which should all give us a hint as to what exactly The Miar is that
was distrac ng the Buddha.
The source of the symbolism in this mythos will never be known by anyone unfamiliar with deep medita on, or deep states of
trance. There is a point in the process of going deep into a trance or medita ve state where illusions and hallucina ons arises. If
the mind’s a1en on is cap vated by these hallucina ons, it won’t go past that stage or level of consciousness, and may quickly
come back to beta wave consciousness. So the ancients took this phenomenon and gave it a twist to allegorically teach something.

In the mythos the Miar [the demon Mara] surrounded the Buddha with beau ful women, wealth, gold, jewelry, power, etc. Things
we would in our modern grasp of this ancient mythos not give too much meaning to. The things the Miar was distrac ng the Bud-
dha with has to be understood in its na ve me and place. During that me Brahmanism was the supreme religion and power in
India. A Bhikkhu back then was a homeless person who renounced that Brahminical social order. The word Bhikkhu means Beggar,
the two words can s ll be seen to be related. These bhikkhus became beggars because they grew disillusioned and resome of the
the Ethos and laws of Brahmanism which controlled the ci es back then. So the only op on one had to Liberate oneself – Moksha/
Nibbana – back then was to actually leave the ci es and live in the places and spaces outside and between such ci es.

“Tune in, turn on, drop out,” right? Drop out of the rat race we say today. What’s Nibbana means? Without [Nib] the Jungle/Forest
[Bana]. You dropped out of the “jungle” of the city. Detach yourself from it in every way. Why were monks suggested not to marry?
Because to marry means to be ed down to not only a woman, but to children and a family. “The old ball and chain,” right? So if
you know what you’re looking at, you’ll see that The Miar was “temp ng” and distrac ng the Buddha’s effort to go deep into him-
self with aspects of the mundane [anariya] world. To draw him back to that samsara of city-state life and the Brahmanical Ethos
which cap vates and enslaves people. The same Brahminical ethos and way of life which empowers the Brahmin priestly caste and
subjugates the low ranking caste members. It’s not as simple as the idea of returning to a city. If you are against that system, do
not give yourself to it. That system needs you to par cipate in it. What happens to a public corpora on if all or a majority of the
stock and share holders drops out and pulls out their money? What happens to a company if all or a majority of its employees were
to drop out and leave it? It collapses. The dumb unthinking majority – mundane/anariya – collec vely is what upholds, supports,
and gives life and power to a corpora on, poli cal party, na on-state, religious ins tu on, and so on; because they are under the
spell of the Miar: entranced and cap vated by mirages. Like Sirens singing out to sailors. If you fall under their spell, your ship will
crash into the rocks.

What’s a really cool and understandable modern day Miar/Mirage which we can fall prey to if we believe what The Miar tempts us
with? A college educa on. Not the type where you go to get an actual educa on, The type when society or companies or schools
tells you over and over again that if you go to college and get a big degree that you will get a giant paying job! You might want to
be doing something else with yourself in life, but hearing that you can get a big pay check and live a comfortable life – the Ameri-
can Dream – you buy into The Miar’s distrac on. So you get a student loan, commit four years, get into debt, come out with no job
and in deep debt. I’m not talking smack about higher educa on. I’m talking smack about being fooled by this mirage that giant debt
for a piece of paper can manifest a good life, the “American Dream.” The word Dream in that stupid phrase should be telling. How
long will it take, let’s say to pay off that debt? Many years. So you must now keep a job to pay that debt off. Once that debt is paid
off many years later, then you realize that you wasted a great deal of me for nothing, when you could have spent it doing some-
thing which truly brings you happiness and joy. Was the distrac on of The Miar worth it in the end?

In the mythos the Buddha does go deep into medita on for a long me, and he Awakens as The Buddha. The word Buddha just
means One Who Understands/Sees. The words Veda, Wit, Wise, and Vision all share the same ancestral root. To See and to Know
share the same founda on. Illumina on, which is the act of a light source facilita ng one’s Vision is equated with Enlightenment,
where we can also find the word Light. The word Sight can be found in the word Insight. In the opening of the Black Mass the Mis-
tress of Earth draws an inverted pentagram. That symbol in other esoteric places in the ONA corpus is equated with the Dark
Sphere of Mercury, and also something called the “Eye of Satan.” Which symbolism can be found in many ancient cultures. We
have the Sufi’s Ayin al-Qalb [Eye of the Heart] which Sees and Knows Allah. We have the Buddha Eye which sees and understands,
and the Dhamma Eye which sees dhamma and wisdoms its ways.
The eye and vision of the ariya does not see value in things the anariya sees value in. What distracts and enthralls the anariya –
mundane distrac ons and abstrac ons – does not cap vate or distract the ariya who are above the mundane world and its mun-
dane ethos, mundane paradigm, mundane abstrac ons, and way of life [samsara]. The Eye of Satan – Eye of the Adversary – should
naturally be adverse and adversarial to the mundane distrac ons of the Miar. The Sacred Cows and Deified Mirages of the Mun-
dane and their Magian Ethos.

Mercury is the Quicksilver which rises up or Elevates. Mercury is the messenger of the Gods. The middle man between Olympus
and the world of mortals. The messenger between primal chi1a deep in the unconscious mind and the conscious mind. It hints at
“something” moving “upwards.” The murmuring of psyche hidden within the chthonic depths of self upwards to the conscious
mind to decipher and know.

The Mistress of Earth in her natural state is consciously rooted in the earthly plane of awareness. She must Go Down to Hell. To
Hades, with that Adversarial Eye opened, to confront the Shadows in the deep. The cha1ering and words of mundane society de-
monizing such shadows with ethical values and judgments themselves are the distrac ons and mirages which keeps us away from
and in denial of that which lays hidden beyond those mundane mirages. Which is a living and forgo1en aspect of our own being.

How does one Know Oneself, if half of oneself is rejected and denied? How do you understand this shadow self if not by first going
deep to experience it? So this Mistress of Earth, before she goes down to Hell, begins her journey into the underworld with her Le5
Hand, tracing the pentagram. The Le5 is the feminine side of Shak . The feeling and intui ve side. As opposed to the Right side of
logic, reason, intellectual thinking, and doctrines. The darkness of Hades must be experience, felt, and intuited. The Le5 Hand Path,
is the path of experience, empathic apprehension, and of the pathei-mathos that is born from the feeling and experiencing of
things.

A5er the Mistress of Earth says her opening line in the Black Mass, another female as the ac ng Priestess states: “To Satan, giver of
Life.”

Whatever this “Satan” is, is the Giver of Life. In the ONA one of the best places to gain an understanding of this Satan of the ONA is
via Beesty Boy’s esoteric insights given in his “The Septanary Tree of Wyrd. The Sinister Tarot” book. It’s the book which lists the
Sinister Tarot cards used in pathworking the Tree of Wyrd. The 15th Atu associated with the Devil/Satan [Deofel] insighJully reads
as follows:

“Sinister awakening – Nature as it is, raw and unaffected. That primal awareness of the vibrance of life that possesses and creates
the ‘accuser’, that provokes acts that challenge the existence of the ‘sacred’. The real meaning of libera on unchained by tempo-
rary abstract ideas; the laughter of the savage, wild god. Terror to the unini ated.” – Christos Beest, ONA.

Sinister Awakening may be interpreted two ways. An awakening by sinister deeds/ac on/kamma which ac ons are rejected by the
mundane anariya. And Enlightenment via the Le5 Side/Path [Sinister]. Either interpreta on you take, you are bound to confront
Satan: Nature as it is Raw. Which is to say that it is the realiza on – Buddhi – of Nature in its raw state, uneffected – pure – leads to
Sinister Awakening.
This Satan in those few sentences is associated with Life in the Raw. Pure and unaffected. What do I mean by Pure? What’s Pure
spring water suggest? It suggests that such spring water is en rely natural water devoid of addi ves and contamina on. That
spring water in its pure state is as Nature made it sans addi ons, extras, etc. Life in its Pure state is unaffected, and devoid of addi-
ves, extras, idea ons, conceptualiza ons, intellectualiza ons, ethics, philosophica ons, goods, evils, rights, wrongs, morals, im-
morals, abstrac ons, seman cs, language, and so on. Pure Life just as as it springs into existence. Remove the human mind out of
the equa on of life, and you have Life Unaffected, Raw, Wild and truly Free and Pure.

This Satan is also associated with the challenging and adversarial element of Life, which challenges our Sacred Cows, but challenges
us as well. It is a ‘savage’ meaning “wild, undomes cated, and untamed.” Related to the word Silva meaning ‘of the forest.’ This is
Rudra [Shivaya] the wild and untamed god of the hunt, of the forest. Of the Forest Doctrine. The Way of Nature. Dhammakaya. The
Eternal Dharma.

The act of striving against this challenging element of life and earthly existence in ancient India was referred to as Shram, meaning
Struggle. The opposite is Ashram, meaning tranquility, rest. Nature, Life in the Raw is by no means an Ashram my ignorant friends.
An ashram – a peaceful abode – in which there is no struggle or challenge is not conducive to evolu onary development. It’s very
interes ng to note that physical life mostly seems to exist only in the strata of the causal reality where things are most ac ve and
untamed. Just like in an ocean much of oceanic life can be found – oddly – in the strata near and around the surface where the
light is. Which is also the most ac ve and untamed place, with its waves and storms, etc. It’s actually almost counter-intui ve don’t
you think? You would think that life would favour the deeper more tranquil ashrams of the ocean. But no.

In Jainism – a cousin of Buddhism – the monks are called Shramana. In the Tipitaka Buddha was called a Shramana, meaning One
Who Struggles, against the adverse condi ons of life. A novice monk in Theravada is call a Samanera, which is the Pali for a Li1le
Shramana. The Buddha himself did get called a Shramana un l he ditched his kingdom and lived on the streets, where he was con-
fronted with the adverse or challenging aspects of life represented by: sickness, old age, death, and a Shramana. Only a5er being
exposed to the pure reality of life are you primed for enlightenment. Ancient tradi ons such as the ancient Shramana Tradi ons,
Jainism, and Theravada made a way of life of Shram – of learning from adversity – Patheimathos as we call it in the ONA. Satan as
Lucifer gi5s us with his Light if we can pass the tests, trials, and ordeals of Satan the raw and untamed element of Nature.

Organisms in such an ac ve and challenging plane of existence had be1er adapt to environments and condi ons or die out. Simple
as that. Even be1er is the organism that can not only adapt to its environment, but be Adept of its environment. That’s evolu on-
ary success. Like Antarc c lichen, which is actually a symbio c fellowship between a fungus and algae, who have adapted and are
adepts of their extreme environment. Over billions of years what organisms adapt and become adepts of their environment and
passing condi ons “develop” into new organisms. In a sense, each organism is the crea ve product of this same challenging/
adversarial element of Life. Like the mighty camel, ye apex of desert evolu on! Adepts of the desert, able to traverse deserts with-
out much water. It’s got these weird camel toes made perfectly to fit desert sand. Or birds with their wings. They adapted and be-
came adepts of their specific environment [air] over me. Or that unknown ancestral creature who first le5 the ocean to crawl on
land, from which all land animals may have come. That challenging element of life in Nature itself is what pushes us forward as
creatures in tandem to the flow of Time and condi ons, either to our doom or evolu on.

We ourselves as humans – along with our human nature and humanness – are the product of 4 billion years of organic life strug-
gling against the challenging elements of existence. We are in a very realis c sense – if we apprehend Life/Nature purely – the chil-
dren and crea on of Satan, the giver of Life. And just like in the East, their le5 path tradi ons is a way of adoring and venera ng
Life, so too is our Sinister Way – our Le5 Hand Path of ONA – an exea c exulta on of Life, as Anton Long once described. If Satan as
we understand it esoterically here is the Giver of Life, then Satanism is simply the religion, or tradi on, of Life; where Life and all of
its aspects and elements, is honoured, venerated, adored, embraced as it is. Untamed, wild, and raw. Rudra-shivaya – Noctulius –
the wild and untamed, the primal, the Luna- c. And his other half, represented by the dark sphere of Saturn – Time – who is Kali,
Uma-Shak , who is the dark goddess of Time, mother of life-force. When these two come together; when what is primeval flows
with Time; we have evolu on. And from that union of Shiva and Shak do we all emerge into our existence. When primal ma1er –
prima materia – dances with Time, we have Form. All things Causal, from ma1er to ourselves, arises from the union of that Noc-
tulian Primal Element with the Saturnian Element of Time. The dance and union of Satan and Baphomet.

The Altars of Hell

In my own culture our Buddhism is 90% of the me prac ced in the home. The other 10% is at some wat [temple]. But there is no
real point in going to a wat since both the home and the wat have altars of the Buddha on them anyways.

The altar in my own culture is used to hold sacred objects like the Buddha statue, or objects with symbolical meaning everyone
should learn to focus on o5en, such as pictures of ancestors of elder who have passed on. And on it goes a lot of other stuff like a
li1le vase or pot to hold sandalwood incense s cks, a candle s ck holder, then we o5en put the much older animist fe sh items on
our home altars. These animis c fe sh items can be anything like li1le statues of children which the feral spirits live in, animal
bones, horns, and teeth which goes in a silver bowl of water. Candle wax is dripped into this water and certain Pali chants are
chanted over the water to make it into “holy water,” which you use to sprinkle over the altar. And another fe sh thing is long
dreaded hair. The dreaded hair is hard to explain.

The old people in my culture believes that when a person – especially an asce c in the forest – grows a certain type of dread or
knot in their hair that a magickal spirit lives in that knot. You’re not supposed to cut the knot off. It is allowed to grow long, and the
owner of the kno1ed lock offers food and drink to the spirit in the knot. Usually, if it is the right kind of magickal knot, the dread
lock falls off on its own. This is when the elders say that the baby spirit in the knot has matured and is ready to work for you. While
it is growing on your head, you give the baby spirit a name and call its name when you feed it. Every me you eat you have to set
aside a li1le bit of the food you are ea ng to the knot.

When the kno1ed lock falls off, if is sprinkled with holy water, and it is either placed on a golden pla1er on the alter, or you put it
inside a li1le doll house and place the doll house on the altar somewhere. Each day you spray perfume on it and from me to me
you moisten it with oil or balm. If it is the magickal kind with a spirit inside the scary thing is that the knot of hair will con nue to
grow longer, and it will bud new child knots which later grow big and fall off.

Anyways the dread locks live on the altar too and you can wear the li1le child knots the original one spawns as a magickal amulet.
Usually you have a goldsmith make a pendent which can hold the li1le knot in. You name your knot and feed it when you eat. Tra-
di onally the spirits in these knots are said to protect you from harm, accidents, and so on. These knots are past down as heir-
looms of sorts. I had a li1le knot once and I had my li1le mom pay a goldsmith to make a pla num coffin pendent for me which I
kept my knot in. The tradi onal kru [animis c guru or shaman] the knot came from names it and gives it to you. Mine was named
[in Khmer] the “Seven Snakes Baby.” A5er a year of caring for it and feeding it, the thing ditched me. It was gone out of its coffin
pendent forever. It probably fell out somewhere.

But things that are meaningful and sacred to a people or group goes on the altar. And in ONA, on our altars is found the human
being, naked, and natural.
The altar priest/ess is nude. No outer costumes are worn. No rich or poor clothing. No costume of a proletarian or king. Can’t tell if
the altar priest/ess is a plumber or lawyer, social worker or stripper. No indica on of their profane abstract characters they play in
profane city life. They are just human. And there is something primally inspiring and beau ful about the nude human body. Like the
19th Satanic Point says in the same Codex: “Nothing is more beau ful than man: but most beau ful of all is woman.”What can be
more symbolical of our human nature than a nude human being?

But this altar is in Hell, in the depths of the unconscious, where the shadow self lurks. That altar priest/ess nude, represents that
Jungian shadow. That human on that altar is the end causal – wyrdful – product of 4 billion years of ruthless struggle and evolu on.
That human being is not only endowed by Mother Nature and Father Time with supreme intelligence, but also supreme violence.
Just as we can say that on earth no creature trumps our human intelligence and crea vity, so too can we accurately say that on
earth no creature out does our ability to hate and kill. No other species – not even viruses – so far as I know has killed as many
lived as we did in World War II. And that’s only one of our human wars.

We humans are capable of doing things no other creature can do, which the Catholic Church has shown us quite well, haven’t they.
Unthinkable things. Confron ng that shadow aspect of our own human nature means when can think about criminals in a prison
and know inside that such people are human and that nothing about them or what they did is “wrong,” or “unnatural.” It means
when we can think about Hitler or Stalin, Mao or Pol Pot and know inside with honesty that such men are human just like us, and
that nothing about them or what they did was “evil,” “wrong,” or “unnatural.” It means we are able to face such aspects of our
own human nature and know that not only is it human, but that such aspects are indeed a part of each of us. But to know such is a
part of us is different from realizing it is a part of us from experience. To come to an honest understanding of our own human na-
ture is when we can look at a Mother Teresa, Buddha, Genghis Khan, Hitler, and know in our hearts what makes each of those peo-
ple human is the same thing that makes us human.

That altar priest/ess symbolized the understanding that nothing is “right” or “wrong” with us. We are all as Nature created us. In
fact as insane as it seems, we are the end product of 4 billions years of organic evolu on. Earthly life rolled by and evolved all that
me to end up making us. A creature that can hate the man next to us and kill them in cold blood one day, appreciate the smell of
a rose another day, and shed tears at the beau ful star speckled heavens above us the next day. A creature which can plot and
enact the genocide of an en re race, and with this same human mind the same creature can use mathema cs to unlock the un-
fathomable mysteries of the cosmos. No other biological organism can do what we humans can do. We can use our human crea v-
ity to make weapons of mass destruc on, paint a picture, and build space cra5s to take us to the moon and probes to explore
Mars. A creature that can dream and be imprisoned by own dreams. We are in essence nothing more than a chip off the old block.
If we are children of earth and heaven, then it only makes sense that we inherited our parents’ nature.

That altar priest/ess is the sacred symbol of the natural balance between the Numinous and the Sinister. Motherly and wonton.
Friendly and tyrannous. This symbol reminds us that there is nothing wrong with being human, and nothing wrong with anything
our nature is endowed with. Whether it is compassion or rape, fellowship or murder. It is human. Many in mundane Satanism pay
lip service to being human. But men on a few unmen onables such as molesta on or racism we are naturally able to do and they
react violently ethical and reac onis c: to the idea/abstrac on of it. Yet that very nature is their own human nature. When I say
things we have in our human nature, I mean do we hibernate all winter long like bears? No, so hiberna ng is not “encoded” in our
human nature. Do we breath water like fish? No. Do we live solitary like gers? No. Do we live in hives like bees? No. These things
aren’t “encoded” in our human nature. Do we speak language? Yes. Do we construct ci es? Yes. Do we draw pictures? Yes. Do we
kill? Yes? Do we rape? Yes. Do we hate other people for whatever reason? Yes. These things are “encoded” in our human nature.

The Le5 Hand Path – at least the Eastern one – put you in rites and situa ons where that you experience directly these forbidden
aspects of your own self such that you are forced on your own terms to accept the cold hard truth that you are not a saintly crea-
ture. That your own human make up comes with stuff the mundane mass rejects, denies, hates, and fears. They reject, deny, hate,
and fear an en re half of what it means to be human. They are divided with themselves and are not an integrated wholeness. All
the good, the beau ful, the bad, and the ugly, nature has given to us, converges in the naked body of that altar priest/ess who rep-
resents the hellish, shadow side we hide in the darkness of our unconsciousness. That naked human body on that altar is the living
symbol or representa on of the ancient Eastern Le5 Hand Path. The sinister [le5] path which leads to the confronta on of the
shadow, then the direct experience of this shadow, then the acceptance of it, then a wholesome integra on. Out of which the Ini -
ate of the Sinister Way emerges a new person. Only to realized that what he has become for the first me is a whole Human Being.

The Ceremony Of Birth

The ritual begins with the burning of incense. Incense of Yew if the child is a boy, and incense of Black Poplar if the child is a girl.
And interes ng choice of trees for each gender.

The Yew tree is o5en associated with Longevity, Honour, Power, Victory, and Leadership. Its wood since olden mes has been used
to make shields and arrows. In fact, it is also used to make poison, and is associated also with the idea of assassina ons, killing, and
suicide. In certain places in Europe this tree is known as the “Death Tree.” Such a tree being associated with a boy child seems to
suggest the idea of not only long life, but also warriorship. This tree is also associated with the Green Man. It is believed that in
grave yards the roots of the Yew will spread to the mouth of each corpse.

Black Poplar on the other hand for a girl child of the ONA couple has a few different meanings in line with the ONA’s concept of the
Sinister Feminine. First there is the myth of a nymph being turned into a Black Poplars. Then the leaves of the Poplar is said to be
singed by the flames of Hades. But interes ngly this tree is also some mes called the “talking and whispering tree,” which seems
to suggest the talka ve and gossipy nature of girls. The Black Poplar is also a sacred tree of Mother Earth and is said to have been
the funeral tree of ancient pre-hellenic Greece. It is also associated with the idea of transforma on and vision.

Both trees are associated with Death. Strange for a ceremony of Birth, but not out of place and without meaning. The Yew tree is
associated with Death in the sense that it is the cause of death, with its poison and wood for weapons and all. The boy child, born
to parents who are Sinister Ini ates, may be associated with such a tree as a way of “blessing” the boy with the lethal essence of
the Yew.

The Black Poplar seems to be associated with death in the sense of seeing the death of family, or seeing the process of Mother
Earth’s life transforma onal life cycle from mortal birth to mortal death. Although associated with the end of human life, the Sinis-
ter Female herself – like Mother Earth – will bare new fruit and thus be the nexion of new life.

The Ini ate playing the part of the Master in this ceremony later states: “With this mark I seal wyrd.”

Each human child, born in this mortal world, is sealed to wyrd. Like the young apsara who fell in love with a mortal man, torn be-
tween freedom from the currents of fate which besets earthly existence, and to be with the one she loves. She chooses to be sub-
merged in that current and struggle, and condemns her offspring to the same mortal – Causal – Fate. Fate is no longer the correct
word to use in the English language, as this word now suggests something pre-determined which we have no choice but to be vic-
ms of. Wyrd is for us in ONA a be1er word to us.
Wyrd is very much a big river, made up of many strong currents. This imagery in mys cism can be found every where in ancient
culture. Jesus, the Sun of Heaven, kneels before the Holy Saint John the Bap st in the River Jordon to be bap zed. In effect, one
who is the very Sun of God submits himself to the Water’s of the Jordon and its guardian.

Saint John is Yahya in Arabic which also means Goat. He is the Constella on Capricorn, a “creature” which is part goat, and has the
lower parts of a Fish. Jesus is the Sun. During a certain season of the year it can be seen in the sky the Constella on Capricorn
seVng above the seVng Sun which descends down seemingly into something called the Blue Nile, as if the Goat-Fish was pushing
the Sun into the River of Stars. This Blue Nile is the River of Stars in our sky which is the Milky Way itself. The ancient symbolism of
the Sun descending into the Waters – Kabbalis cally represented by the le1er Mem – is echoed in the Kabbalah. The Light of Ain
Sof descends into Malkuth, the Kingdom, the World, which begins with the le1er Mem. This le1er in other cultures – even ours –
resembles the waves of water. The ancient associa on of mortal birth with water is understandable if you are a woman. We say
our “Water has broken,” sugges ng even that the baby before its birth existed in Water inside that womb: like a Fish; that it literal-
ly passed through Water to be mortal.

The Le1er Mem in Hebrew is typically drawn as a square. The same square is the symbol of the Root Chakra as well as the Taoist
pictorial symbol of the Earth. In both Tantrika and Taoist alchemical cosmology the region where this root chakra is located is
equated with a Sea or Ocean. In Taoist alchemical cosmology the lower regions of the earth is called the “Dark Sea,” or the “Black
Ocean.” Near this chakra by the p of the tailbone is a knot in which sleeps the Coiled Sea-Serpent: the Naga, Kundalini. Leviathan,
the crooked Dragon, which was cast out of Heaven and into the dark seas of the earth. Something once born of Heaven has de-
scended into the dark waters of mortal existence.

Even in our Tree of Wyrd this imagery is s ll present. Typically when working the Tree of Wyrd – such as via the Self Immola on
Rite – we Ascend from the Moon to Saturn. From Earth back to Heaven from whence we came. To first have been born on this
earth we traversed this Tree in the other direc on, from Saturn – Time – Down to the Moon Sphere. It is the Moon that is associat-
ed with Water: Tidal ebb and flow.

Makes you wonder what is beyond the Sphere of Saturn/Time; beyond the outer limits of the ancient symbolical universe? The
Acausal is what is beyond Time. In Buddhist mythos this Tree of Wyrd is a Wheel of Life we call in Pali the Bhavachakka. Bhava
meaning Being/Existence and also Becoming and Chakka is the Pali of the Sanskrit Chakra meaning Wheel. This Bhavachakka is di-
vided into 4 main parts, and together each part is divided into a sum of 32 realms or planes called Pumi. The 4 main parts are the
the realm of the Sat [creature/animal] some mes called Hell; the realm of the Sat Manuss [the Animal Who Thinks] which is our
physical human world; the Rupa pumi where the Deva1as – Sat Dep [Dev as in Devi] meaning the Luminescent Creature – with
form exists; and the Arupa pumi where the formless Deva1as exists. All beings in this Water Wheel are subject to Karma [causal
ac on-reac on] and the current of samsara [meaning “Same-Flowing”]. In fact the en re wheel itself is Samsara. Nibbana is the
Libera on from this Water Wheel. In other words, Libera on from Wyrd comes only when we penetrate beyond the Dark Sphere
of Saturn/Time. Otherwise, no ma1er where in this wheel we exist, we are caught up in the current of Wyrd. We are NOT inde-
pendent from the very causal fabric of reality we have our mortal existence within. That Fabric is made up of the Threads of Wyrd,
the Three Sisters Weave with their Spinning Wheel.

The le1er Mem in the languages of peoples around this area is also associated with water and fluid of some type. The ancient Egyp-
ans had a word called Mum [moom] which meant Honey. Interes ngly since Honey is incorrup ble it became a symbol of Eternal
Life, so these ancient Egyp ans would MUMmify their dead bodies with Honey. In this same Egyp an mythos, where are humans
implied to have come from? From the Tears of Ra, the Sun God. The word for Human is related to their word for Tears and Sorrow.
But also interes ngly in this same mythos Bees were likewise said to have been born from Ra’s Tears. Strangely enough; thousands
of miles away and thousands of years later; the Khmer have a word which is Khmum – pronounced like mum [moom] with a “K”
sound – means a Honey Bee. And Dtug [Water] Khmum is the term for Honey.

Kamadeva – the Cupid of Brahmanism who lends his name to the Kama Sutra – uses a bow of five arrows to make people fall in
love and lust for each other. Each arrow is pped with a flower. Kama’s symbol are two Fish, and Bees. The word Kama and Kamma
[Pali & Khmer for Karma] when spoken, sound the same. Which is a play on words of sorts. To have kama is to have kamma. Or as
we say in English: “Love Hurts.” Sweet and delicious like Honey, but tearfully painful like a bee-s ng. So here we see the essence of
the young apsara’s story again. She chose Love [Kama] and must now be subject to the flow Kamma. Like a Fish, caught in the
strong current of a river.

The two Sinister Ini ates in this ceremony chose Love, and have commi1ed, co-signed, Sealed their new born child to the current
of wyrd. That new born child is the fruit born from the heat and passion of Kama’s arrow. It is this same mortal passion that is what
Marks the child its seal. The same passion – between Shiva & Shak – gave birth to the cosmos, the very wyrdful river of causality.

Wyrd is not pre-determina on we are vic ms of. Wyrd is a “river” made up of many causal currents. Each of us – and indeed every-
thing which moves and acts – puts into mo on such causal current; weaves such threads of wyrd. These threads interlink to make
the Fabric of Wyrd. It is these li1le currents of causal chain events which is the thing that wyrdfully influences us; catches us in its
causal grip, like Fish in a Net as the Mahabarata described thousands of years ago.

Every act and choice in life the Sinister Ini ate as a parent makes, influences and effects their child wyrdfully. It is not “pre-
determina on.” For instance, if both parents are careless with their jobs and so end up living below the poverty line, although their
child is humanly born to naturally be healthy, that child is caught up in a current where that it becomes difficult to get be1er if it
gets sick, simply because the parents have no money to afford health care. That’s what I mean by being influenced wyrdfully by the
ac ons and choices of others. The same choices these hypothe cal parents made with their financial life, in Time also wyrdfully
affects the child’s educa on. For, even though the child is humanly born intelligent, if it cannot afford a proper educa on, it is de-
prived of the chance to get a higher educa on. It is not fated to be impossible, but the child in later years must Struggle all the
more harder just to go to college. Can he struggle and break free from that causal current of poverty his parents wyrdfully sealed
him in? Poverty is merely an example.

An example of be1er wyrd with strong currents is the Great Depression in American history. Whatever causally brought about the
wyrdful Great Depression, humans born inside this wyrdful current were influenced and affected. There were visible and real strug-
gles in many human lives just to survive and get by. That wyrdful current makes life all the more harder to live. And if we can’t fight
that current we die or commit suicide. The ambi ons of an Imperial Japan as a collec ve, wyrdfully condemned their own people
to two atomic bombs. The ambi ons of a Germany, placed its people inside the wyrdful current of post World War I Germany a5er
the treaty, where these same people were treated like crap, and where life in that current was all the more harder to live. It was a
real Struggle: Kampf.

We causally react differently to wyrd. For instance the Wyrd of World War II. You had a Japan and a Russia. Same Wyrd. One gener-
a on later one na on is on its way to economically the second largest economy and becoming the world’s most technologically
advanced na on, while the other na on is on its way to collapse. Why? It’s not fate in the sense of being passive vic ms of pre-
established laws. It is a current of causal chain reac ons which influences you, which you must struggle free from, or drown. But
Nature rewards those who struggle free and adapt, or become adept.
Wyrd is the river each Sinister Ini ate as parents co-signs their offspring to. Every ac on each Sinister Ini ate puts into causal mo-
on affects and influences in a real way the life of their children. Each act and choice is a real Mark which seals that child’s fate,
wyrd. Each ac on set into mo on is one more river current that child will have to struggle with. This is something the Sinister par-
ent must be consciously aware of. In ignorance, you condemn your own child’s fate. That child – just like you – are born already
struggling against the wyrdful currents of general society: other humans and environment and social condi ons. In your ignorance
you would only contribute to that child’s struggle.

If as an Ini ate of the ONA you have come to understand such things as aeonic magic, future magic, causal mechanics, and wyrd;
then as parents each Sinister Ini ate should know that you are also able to help that child by crea ng the right flowing and current.
Wind can not only capsize a sail boat, but if intelligence and intui ve understanding is used, that same wind can be used to steer
that same sail boat to a des na on.

And so this Dreccling, in ONA is born into mortal existence to parents who are – or should be – aware of such things as wyrd, aeon-
ics, and causal mechanics to act accordingly such that the Dreccling has a be1er opportunity to elevate itself in life, rather than
spend its life struggling and drowning in the currents of wyrd.

This Dreccling is born with help. For the Master in this ceremony, a5er asking the parents for its name says: “So shall it be. I name
you […] amongst Us.” The Dreccling is born and named amongst Us: inside the matrix of an Ordering, a Fellowship, a Community, a
Kollec ve, of a people who live and struggle with and for one another. Comrades on this rough and rugged road we call mortal ex-
istence, which road is beset with turmoil and struggle.

The same Love we are all born from which condemned us to this mortal struggling, is also when found between two Companions,
the most beau ful and numinous aspect of Life. Just to have a shoulder to cry on, or another heart to care, in hard mes. Just to
know that you have someone in life who will always be by your side through thick and thin, through calm waters and rough seas. If
we are born to suffer, than to suffer with a Comrade is a pleasure. Nothing brings a people together closer than shared strife,
shared struggle, and mutual dependence. I need you, and you need me; and so everything else beyond that shared need is a mo-
mentary passing; so long as I have you by my side.

The mutual need is not apparent in today’s modern Western American social order, where we throw our elderly parents away out
of sight and mind. But for the most part of our humanity, the mutual need was there, and s ll is to many cultures around the
world. The child needs its parents and clan, and in Time the parents will need the child in their mortal elderly years to be taken care
of. We can so easily over complicate human existence so much with extras, but in essence the basic fundamentals are just Love and
Need. All other things else in our human world are built on top of that founda on of Love and Need. Think about it.

The ceremony ends with the Master charging the chosen Guardians of this new born addi on with the pledge and task of teaching
the child Our Ways, so that this child is born seeing and understanding Life and Existence the way adepts and long- me Ini ates of
Our Way has come to see things. The wisdom we have collected personally from our endeavours, failures, mistakes, struggles, ac-
complishments, in life, we pass down as guardians to the next genera on. The wisdom and understanding each Ini ate and Adept
collects and learns are bits of aural teachings and ancestral wisdom. These aural teachings and ancestral wisdom is a rudder of a
ship, which will in its me and season give this Child the ability to steer itself as a helmsman of its own Life, rather than be a vic m
of the current of this dark sea we are born in.

The Pledging
A group of Sinister Ini ates gather to ritualis cally bind two Ini ates together. It’s an old human tradi on. Not just to fall in love,
but to desire to be with one another, which in real human terms is a complicated ma1er. Not only does it involve the lives of the
two who love each other, but each of these two are connected to their own families and clans. And more importantly their union is
literally a nexion through which the two bloodlines and their history merges and mingles in a new person [the offspring].

In my own culture a marriage rite takes 3 days. On the second day something weird ritually takes place. First the bride and groom
are placed in the center of a circle of people. The circle of people is made of only the female rela ves of the bride and groom.
Three yellow or orange candles are lit and passed around this circle of females three mes, and each female passes her hand over
the flames. Inside the circle the bride and groom seated in the tradi onal mermaid posi on, with their hands clasped low to the
floor.

There is another part where the groom is caused to prostrate before the bride’s parents three mes and pledges that he will love
and care for them as his own parents. The wife does the same to the groom’s parents. Another part has the groom pledge a vow to
the bride and he prostrated before her three mes, and the bride does likewise a5er. At the end of day two, the bride and groom
are seated in the mermaid posi on, with their hands clasped low to the floor in from of the people. In silver bowls near both of
them in which are holy water and red string 6-7 inches long. The rite which will commence now is called “Jorng [Tie/Bind] Dai
[Hand] or the Tying of the Hands rite. One by one the rela ves and friends of the bride and groom come up to them and e a red
string around each of their wrists, then each person whispers advice into their ears or gives them a blessing. This Tying of the
Hands part of the ceremony is when the bride and groom are truly in the hearts of the rela ves and friends married as husband
and wife.

The elaborate ceremony is nothing more than a ritualized way for the rela ves and friends to acknowledge and accept the two
people’s love for one another and desire to be with each other. The ceremony itself reminds the community that those two people
are no longer on the market. That unmarried men in that ordering of people should take care not to do things with the girl any
more, and vise versa with the females of the community with the man. The ceremony induces a type of honour in the audience
where that they now know to honour the two people’s love for one another, and not to break them apart. Not just for the sake of
their love for each other; but more importantly for the sake of their future children. For those children humanly need both a moth-
er and father if they are to grow up into healthy func oning adult members of the community or ordering of people.

This idea of a marriage or wedding ceremony is not “Chris an.” It is universally human. But the ritualism itself may have begun
more simpler. In college I had a few ethnic Hmong friends once. One day I was invited to a park to toss a balls, I agreed to go since I
was told it was a cultural ac vity. At the park where all these Hmong young people, boys on one side and girls on another tossing
tenis balls to each other. So I asked my Hmong friend and guide what the hell was going on. My friend explained to me that it was
some cultural thing. Boys and girls find poten al mates by tossing balls around and small talking in their culture. So this brought up
the conversa on of marriage ceremonies. I told my Hmong friend and guide the very elaborate 3 day wedding ceremony in Khmer
and Thai culture. My Hmong friend said to me: “Shit, three day? That’s not how we do it.” So I asked him how Hmong people get
married, and my friend explains: “Well, it’s like this, if I bring you a Chicken to your parents house, and you accept it and eat it, it
means we’re married. Wanna go get some Chicken with me?” I kindly declined the proposi on by telling him I was vegetarian.

Interes ngly the Pledging ceremony in ONA goes with the essen al theme of causality, wyrd and aeonics embedded in the previ-
ous ceremonies. In this ritual pageant the man and woman to be pledged to each other are called “Spaeman,” and “Spaewife,”
meaning a prophet, seer, or one who can foretell the future. This suggests that the two people are func oning Ini ates of the Sinis-
ter Way who have or should have Aeonic Insight, and other esoteric skills taught in ONA. It suggests that the two are empathically
developed enough to sense the causal flow of Time and Wyrd.

The two to be united then goes through a blooding rite where their blood is merged and mingles. This symbolical blooding rite is
something which is near humanly universal. Usually two close friends will cut themselves and mingle their blood as they take a vow
to love each other as blood brothers or blood sisters. The Blood itself is the most significant symbolism in this ritual.

Our Blood literally has no real discernible beginning and aeonically has no discernible end. It’s a river with no star ng and end
point. We are born in the middle of a river and the the beginning and end points are beyond our sight and knowledge. You can lit-
erally trace your ancestry back to when humans were apes, and back further, and further, un l you get to the point where you re-
alize that the iron in your blood comes from the supernova of a Star. Even the li1le bits and pieces of our DNA if we look carefully
can be traced back to organic stuff in space. And we don’t know where this blood is flowing to.

But on a more human level, the blood in our veins is the product of our human ancestors who struggled and survived in this mortal
realm well enough to make you and me. All their human history and striving, converges in our veins. And although we may not
know where our blood has come from, if we are conscious of the flowing of blood, we can consciously direct the flow of our blood
by breeding selec vely and intelligently. By the understanding that the characteris cs and traits we and our mate has are pasted
down to our children.

In my own culture when two people desire to marry the elders conduct research into the worthiness of the poten al mate’s blood
and ancestry. What they do is study the girl or boy’s parents and grand parents very carefully. They say that the Fruit never falls far
from the tree. Whatever quality the girl or boys parents and grand parents have, most likely the boy or girl will also have. This in-
cludes even their work ethics, family/clan values, motherly or fatherly nature, and financial habits, etc.

At face value it seems out of place to call a bride and groom in a marriage rite prophets and seers of the future, but it’s actually not
esoterically. As a spaeman and spaewife, knowing your own blood and ancestry, your own quality and character, as well as your
mate’s, can you “spae” or foretell how your children will be? Can you see and predict your own children’s quality as a person, and
their character and abili es? If you mingle your blood with your mate’s, can you spae and see what the quality and new flowing of
blood will be like? The quality of your own bloodline and progeny? If we say “there are plenty of fish in the sea,” then as a spaeman
or speawife, can you pick out one fish in that sea which has quality blood to mate with, to breed aeonically? If you are a spaeman
and spaewife pledged together, then can you know and see, and live accordingly so that you manifest the proper condi on and
environment to raise health children in?

Nature tries to do it. Ma ng season comes at the right me so that the new borns come into life in the blossom of spring. Mother
Nature tries to make it so that each offspring of an animal is born according to its kind and nature inside a properly func oning
environment. Li1le ant larva come into existence in a colony which has spent long winters collec ng food. Even li1le lion cubs
come into a proper environment which is conducive to their growth and maturity, usually. Baby birds hatch inside a nest already
pre-constructed by their parents. The only earthly creature which seems to have trouble doing things naturally is the human ani-
mal. Why? Because we arrogantly or ignorantly believe ourselves to be not a part of nature. Many of us in these modern urban
environments just have random sex and get pregnant never once considering the condi on and environment such children will be
wyrdfully raised inside of. Such people are blind to wyrd and the causal flow of Time. Blind to the very real reac ons, consequenc-
es, and fruit our ac ons has on such children we have. They lack the skill and vision to See far, they lack Aeonic Insight. They lack
the acausal knowing which animals in tune to the rhythm and beat of Nature has. These are the skills and abili es a spaeman and
spaewife of the Sinister Way has, or should have, if they genuinely understand the teachings of the Tradi on.
The Dying Time

The end of mortal life. Today in our urban environments death barely exists in our field of consciousness. This Western American
civiliza on has the habit of hiding their elders away some place. We forget them. They are out of sight and mind. And the only mo-
ment we see death is if we a1end the funeral of such old people. There is no in mate human connec on with the process of
death: the end of earthly existence. To going away of our loved ones and friends to the Mysterious Beyond. Things weren’t always
like this, and things s ll the way it was for many people around the world with a living culture and tradi onal extended families.

Such as my own culture and life. In any of my family’s houses you’ll find at least 3 genera ons living under the same roof. Grand-
mas, uncles, and cousins. Even the married live with parents or siblings together. It’s just the way things have always been. The
human way. And in such an arrangement of different genera ons something special unfolds for you to directly experience and wit-
ness: the Full cycle of human life. You see the new born addi ons to the family, and the death of old members. And in between the
births and deaths you are ac vely caring for and living with those that were born and those that will die. Death is inescapable in
this environment. You live your human life at home and everywhere always knowing that in a short period of me yet another of
your elders will die. It’s even harder when you are caring for such elders, knowing that you are literally nursing them to their own
death and you will see and experience that death, of that loved one.

The statement: “So shall we lamen ng remember the glorious deed s ll wai ng to be done,” opens the ritual. It is a statement
which is not empathically understood unless you have experienced the process of a death. The more deaths of old ones you have
experienced and witnessed, the more wordless meaning and weight that statement has.

Last year my Great Grandfather died of old age, and his wife; Great Grandma; passed just this Easter. He was perfectly well up to
his last day. I remember just 2 week before he died I was with some cousins out in his field helping out with the plants, and he was
lugging lumber around. He just fell asleep in the car one day in the morning and that was it. Then a5er living around him and know-
ing him you stand there at the funeral and watch him get buried in the ground, which is a surreal experience. It freaks you out be-
cause at that very moment you are consciously forced to know – realize – that he is dead, and you will also be dead in me just like
that.

But when you live a familial life with such old people for a long me, you directly witness the work they put into life. All that work
and the fruits of such work and effort you see at the funeral le5 behind. Dead men die empty handed. The special thing that hap-
pens is that you in mately realize in your heart that all the work and effort such people put into life is for the living, because we
can’t take anything with us. Think about it. If we are condemned to live such a short existence, knowing we will soon die, and we
know we will have children, and they will have children, then what do you do with your life?

Many will say that they will live their lives to the fullest. So said the Grasshopper to the ant. Some will say that they will live for the
living Said the ants to the grasshopper. We die and we leave our deeds and works – and their Fruits – behind for the living we ger-
minated. In the hopes that what we – or the old ones – le5 behind will somehow elevate their condi on in life so that they suffer
less and enjoy life more. But Time never stops flowing, and we die with deeds le5 always undone. This opening statement suggests
that there is to be a con nua on of effort of some type. That deeds le5 undone are to be picked up and worked on by the living.
This concept of working for the living, and the living con nuing the work of the dead is something alien to the anariya, the mun-
dane peasant stock humans.
Where do we see this concept manifest in living expression? First in kingdoms. A kingdom is nothing more than a war lord and his
friends working to dominate a territory. When the king dies, the work is le5 undone, and the sons of the king takes up the work,
while the children of the king’s friends become the aristocrats who take up the work le5 undone. We see this same concept in play
with corpora ons. One person will work hard to start a company. The company may grow and the founder may die. The work is le5
undone, and his heir and stock holders con nues the work le5 behind. In both cases, the work of the king or company founder
profited his family and friends in some way, and when he died, the family and friends con nues that word to maintain that shared
profit. Only the generic peasant stock human has no care for this concept. As long as they get table scraps of democra c “rights”
and a pay check every Friday, they are happy. There can be thus seen two groups or types of people defined by one concept: Co-
herency or lack of Coherency.

In all cases such as military, poli cs, business, nature, the most coherent [system, organiza on, coopera on] is the most successful
and profitable. Is an ecosystem coherent or incoherent? Is New York City a coherent en ty or an incoherent en ty? Compare New
York to a random city in Subsahara Africa and ask yourself if such a city is coherent and incoherent. There is work to be done, work
le5 to be con nued to be done. If death does not stop or halt the deeds and work, then the work is genuinely aeonic. The elder
Sinister Ini ate who has passed on has le5 behind deeds and work the living Ini ates must step up to con nue in the effort of. If
and when all the old people in ONA dies, then it is up to the living Ini ates to con nue the Great Work. If we as Sinister Ini ates of
this ONA really grasps Wyrd, Causality, and Aeonic Magic, then we will lamen ngly remember the glorious deeds wai ng to be
done.

The funeral rite in wri1en format is short with not many words spoken. But such a human event as the death of loved ones, family,
and friends, needs very li1le words. The wordless essence, the memories, sadness, and the knowing of our own mortality is what is
most important and alive at such mes.

The ritual ends with a symbolic gesture of the solidarity and fellowship of the living. Goblets are raised and a liba on is shared to-
gether silently, with the words “ad satanas,” commencing that silent – empathic – reassurance of solidarity and fellowship. Alt-
hough the elders have passed, we the living are s ll bound together for one another. For in the reality and realism of earthly life,
nothing means more besides life itself, but family and friends who live with us and for us.

Only the earth, the sun, the moon, the stars, our folk around us are real. All else; the ideas, our beliefs, ideals, doctrines, our gods
and demons, our paradigms and worldviews, our poli cal beliefs, our religions, all these are mirages of the mind. For just like mi-
rages these things will and do change in our mindspace in me and season. And with all that changing of mirages, nothing real ever
changes. The earth is s ll the earth. The moon is s ll the moon. The sun is s ll the sun. And the human is s ll human. Some of us
spend our lives chasing a5er phantoms and mirages, the sirenic songs of the Miar. It distracts our mind with its ghostly dance of
appari ons from what is real: what really is worth living our short lives for: the Living. Our Comrades on this causal path of hard-
ship. Our Traveling Companions in Life. All that is Real are they, and the ground we walk on: our Mother Earth; and the sky above
our heads: our Father Sky. Mortal children of Heaven and Earth.

Chloe 352

Order of Nine Angles

4.19.123 yfayen
SEXION T WO
 Algunas consideraciones sobre dinámicas grupales

En el trabajo con grupos tal y como puede entenderse desde una perspec va siniestra, se destacan dos pos básicos de escenarios:
(I) Escenario Insidioso y (II) Escenario de Complicidad. Hay innumerables variaciones sobre el tema, pero creo que estas son las
alterna vas más representa vas en su diferente aproximación.

(I) Escenario Insidioso

La palabra insidia, sugiere aquí un comportamiento fur vo, engañoso y manipula vo.

En este caso, uno o varios “caminantes de las sombras”, realizan un trabajo interno y oculto para decidir qué po de influencia o
distorsión resultaría interesante y ú l en el marco de una estrategia siniestra. Posteriormente, éste o éstos agentes hacen una es-
pecie de estudio de mercado de su ámbito social, geográfico, cultural, económico. Consideran una serie de organizaciones ya esta-
blecidas que resulten ú les por su poder de influencia social, su potencial polí co, cultural, económico etc...Y en virtud de esos
análisis, finalmente se decide el obje vo de la infiltración.

Ya sea el organismo a infiltrar una organización mís co-esotérica, un par do polí co sedicioso, una banda de moteros, una empre-
sa, un organismo oficial etc...., debe tenerse en cuenta que, sobretodo al principio, se tendrá que desarrollar un proceso de mime-
sis y de simulación consciente en el que los infiltrados deberán aparecer como “uno de los suyos” a los ojos de los pertenecientes
al grupo infiltrado. A este respecto recomiendo leer alguno de los escritos ONA sobre los “Insight Roles”. Estas simulaciones,
además de ser una herramienta opera va extremadamente ú l, implican un trabajo de autoconocimiento y transformación que
posee un gran valor en sí mismo.

Mediante el ejercicio de habilidades esotéricas como la fascinación, el carisma y la empaha oscura, el obje vo es escalar posiciones
hasta alcanzar los nichos de poder decisorio. Será desde esos lugares sombríos en lo alto de las jerarquías de esas organizaciones,
desde donde los agentes podrán extender su influencia. Ya hay constancia de que esto se ha llevado y se está llevando a cabo con
un moderado éxito. Vale la pena tener presente que llevar esto a la prác ca no resulta fácil, pues además de los vulgares
“mundanos”, hay poderosos agentes de otro po de sendero misterioso que se oponen con fuerza a la manifestación de la dialéc -
ca siniestra...pero, en fin, este no es el tema que estamos tratando ahora.

En una labor de este po, uno siempre debe diseñar una estrategia de escape para, llegado el caso de tener que desaparecer, no
quedar atrapado en el interior de una maraña de relaciones interpersonales. También es básico mantener en la niebla de la dis-
creción cualquier información personal verídica suscep ble de ser usada para localizarte, fijarte, etc...

En este escenario insidioso también puede propiciarse un fenómeno de captación, testeo y reclutamiento. Es posible que en la so-
cialización inherente a la propia dinámica de grupo, los infiltrados perciban a algún o algunos sujetos como suscep bles de sim-
pa zar con un po de sociedad como la que representa ONA. Hay bastante escrito sobre los tests de carácter y psicoisicos, y sobre
el recorrido del “Laberinto Mitológico” de esta orden, pero el proceso de reclutamiento empieza antes con la apreciación empá ca
del potencial de alguna persona, seguido de un trabajo de su l insinuación en el que se la exponga a la memé ca siniestra y se con-
sidere ecuánimemente su reacción.

(II) Escenario de Complicidad.

Se trata de agrupar a un número de individuos que ya estén, en cierta medida, comprome dos en una vía iniciá ca de transfor-
mación – la búsqueda del Lapis Philosophicus- y que, a la vez, estén de acuerdo en colaborar mutuamente tanto en el desarrollo
individual de cada uno de los miembros como en el cumplimiento de unos obje vos comunes de naturaleza eónica. Aquí no hay
una relación insidiosa, sino de colaboración entre personas honorables que ya poseen o se entrenan en poseer ciertas capacidades
extramundanas que los separan del vulgo y los convierten, eventualmente, en una élite por derecho propio.

Para la supervivencia y evolución de estos grupos, debe exis r una cierta coherencia interna basada en una serie de estándares
psíquicos, é cos y esté cos...que cada uno sen rá como inherentes a su carácter y naturaleza. Insisto en que no se trata de códi-
gos está cos o abstracciones importadas, sino de algo que uno mismo puede subscribir porque lo siente como propio. Por ejemplo,
estas son una serie de apreciaciones sacadas de un escrito Reichsfolk que hablan de un cierto estándar – solamente unas pincela-
das para dar una idea- que uno mismo puede o no reconocer como propios:

“...A true Na onal-Socialist admires toughness and the comba ve warrior spirit, and seeks to be tough and comba ve in a warrior
way, but they always seek a 'fair-fight'. Several individuals a1acking one individual is simply unfair....

...It is a fundamental right, and duty, of the individual to be responsible for themselves, their family, and those given an Oath of
Loyalty, and to seek, if necessary, personal vengeance and sa sfac on, through a duel or trial by combat. Jus ce, for Na onal-
Socialist law, is a ma1er of honour and of being seen to be fair...

...A Na onal-Socialist does not approve of or take part in any act or acts of cruelty toward either humans or animals because such
cruelty is uncivilized - it is cowardly, unethical and unfair. (Inciso personal mío: si matas, hazlo de forma rápida, con sen do, efi-
ciencia y limpieza )

Thus, a Na onal-Socialist would never torture any person, even if such a person is a sworn enemy and even if by such means some
"valuable informa on" could be obtained. Torture is simply unfair. To be humane is to be fair and thus civilized.

Furthermore, true Na onal-Socialist warriors do not condone those modern methods of warfare which by their nature are coward-
ly and dishonourable. These methods include aerial bombing of civilian targets, and most modern technological warfare itself
where the "enemy soldiers" (and o5en civilians) are targeted by weapons fired from a great distance, without the warrior being at
risk, and able to personally confront the enemy.
The true Na onal-Socialist warrior prefers combat to modern warfare. The essence of combat is personal knowledge of the enemy
- the enemy is known to you, or there is chance to personally confront the enemy and have dialogue with them and possibly hon-
ourably se1le the dispute, and there is a principle of honour involved in the dispute...”

Some Observa ons On Personal NS Conduct - David Mya1

En una asociación “Drecciana”, se juega, con más o menos conciencia de ello, al juego de la separa vidad entre el “nosotros” y el
“ellos”. Esta estratagema, entre otras cosas, conlleva que cada uno de los miembros del Nexion asuma la responsabiliad de estar a
la altura de esa división; si te crees diferente a los otros, si no eres “mundano”, si posees una naturaleza superior, debes luchar por
que esto sea así en verdad y realidad diaria. El uso de esta estrategia de la separa vidad promociona un constante chequeo de
nuestro comportamiento, y nos impele a mantener un alto nivel de auto-exigencia.

Siempre resulta apropiado hacer hincapié en que un elemento que es indispensable para la cohesión, capacidad de desarrollo y
poder de influencia de un grupo de Dreccs, es la competencia en una serie de recursos y técnicas que hagan de cada uno de los
miembros del grupo un agente superior y más capaz que el genérico del vulgo que puebla nuestro ecosistema. Todo el combus ble
cultural, mitológico, toda esa sensibilidad y “gené ca” superiores, deben precipitarse en un comportamiento prác co y mani-
festado en la vida diaria.

Dicho esto, y si lo comprendemos correctamente y sin falsas vanidades, debemos estar de acuerdo en que la palabra clave aquí es
CALIDAD. No se trata de agrupar una horda de infrahumanos mundanos. De lo que sí se trata es de atraer y de fomentar la reunión
de individuos con una conciencia prometéica, fáus ca, con una cierta empaha y sensibilidad congénitas, capaces de ser maestros
tramposos y, a la vez, de ser crudamente honestos consigo mismos, capaces de manifestar arte y violencia, capaces de actualizar
belleza y poder, que en enden el misterio de Eros y Thanatos.

Muchos pseudo-mís cos cometen el fatal error de entender el trabajo alquímico esotérico como algo desvinculado de la vida social
y cultural, de la vida económica, de las relaciones interpersonales...en defini va del proceso ecosistémico. Pero es mucho más sa-
ludable que se en endan las acciones del grupo aparentemente más prosaicas o “terrenales” como algo que debe ser un aspecto
coagulado del trabajo interno del grupo en ámbitos más su les. En la prác ca consciente de la vida socio-polí ca, las artes marcial-
es, la cultura, etc, residen verdaderos tesoros y oportunidades de manifestación de lo numinoso y lo tánico.

Estos obje vos, aparentemente externos, no enen por que ser espectaculares ( o si ) lo importante es empezar con la búsqueda,
con el Trabajo; la acción consciente en sí misma genera una inercia y un ritmo que, si va acompasado con la inherente fuente de
energía siniestra/numinosa de un verdadero adepto, producirá ineludiblemente vór ces de insospechado poder real.

Estos grupos, estos Nexions, pueden trabajar completamente desde la sombra o bien re rados del mundo consensuado, o bien
pueden tener alguna fachada o máscara para expresarse en dicha sociedad. Por ejemplo, un grupo Drecc, puede “enmascararse”
como una empresa de seguridad o de explotación agrícola, un grupo de música, una asociación excursionista, una organización
benéfica, una banda criminal, un gimnasio etc...Cada grupo, dependiendo de su contexto sociocultural, deberá buscar su mejor
modo de expresar la dialéc ca siniestra; pero esta expresión exotérica tendrá que estar en armonía a nivel oculto con la dinámica
interna y esotérica del grupo.
Se me ocurre que a la hora de obtener recursos económicos vale la pena elegir una ac vidad que no sea parasitaria de la sociedad
mundana, pues aunque tác camente y a corto plazo pueda resultar más sencillo, a la larga todo parásito termina por depender
demasiado de su huésped. Además, si este parásito triunfa totalmente - a la vez- pierde totalmente y eventualmente termina muri-
endo junto con el huésped.

Algún eventual lector puede decir: bueno, pero yo pensaba que iba a leer sobre cosas “oscuras y destruc vas”, sobre actos
verdadera y deliberadamente malvados ...¿Dónde está el espíritu Baeldraca en todo esto? Solamente un par de cosas al respecto
(a) Plantéate a un nivel prác co y vital qué significan para abstracciones como “el Mal” o “el Bien” en lo que a tu camino de
transformación en un ser superior se refiere. (b) Cualquiera que trabaje seriamente por plantar su Estandarte Siniestro en la vida
real, por pequeño que este sea, experimentará su par cular “pathei mathos” de un modo que seguro que sa sfará sus ansias de
exeasis.

Esto es como si estuvieras cuidando un jardín o huerto especial y trascendente del que dependiera tu propia existencia – y en
verdad es así- . Tendrás que elegir bien las semillas, preparar el terreno, nutrir adecuadamente, vigilar la hidratación y la insolación,
pero también deberás podar, cortar, arrancar las malas hierbas y exterminar a los parásitos. Si se capta la idea, esto nos lleva al
concepto de EUGENESIA, ( del griego eu-buen, genos-nacimiento, ia-cualidad) . Tal vez valdrá la pena hablar de este concepto en
otro momento. Pero baste por ahora decir que ésto está ín mamente relacionado y permea toda la acción de un adepto siniestro,
tanto a nivel par cular en el desarrollo de una auto-genesis alquímica, como a nivel global, en el proceso de precipitación del nue-
vo Eón.

Para acabar, y aunque no sea el tema de este pequeño comentario, me gustaría decir que cualquiera que analice varios de los as-
pectos de la dinámica ONA encontrará mul tud de paradojas que le resultarán diiciles de congeniar. Esto es deliberado. Estas par-
adojas prác cas fomentan una especie de fuego psíquico por la fricción entre elementos aparentemente irreconciliables. Estas
paradojas conllevan un agente mutágeno diicil de entender mediante el pensamiento lineal, y más aún de describir...al menos
para mí.

Darte
 Esoterica Of Mythos
[Begin Quote]

Our ancient brethren were both operative and specu-

The current Masonic calendar year is 6013 An- lative Masons, we are speculative only. They wrought
no Lucis. “Anno Lucis” [AL] meaning Year of Light. at the building of King Solomon's Temple, and other
There are all sorts of retarded explanations for the stately edifices. They wrought six days in the week,
meaning of 6000 years of light. I read in one book that but did not work on the seventh, for: In six days God
6000 years ago a supernova blew up, lighting the sky, created the heaven and the earth and rested on the
and somehow that marked the first year AL. Another seventh day. –Fellowcraft Degree Lecture
explanation is that 6000 years ago was the birth of hu-
man civilization, which is more plausible. Yet another [End Quote]
account is that 6000 years ago some fishy space aliens
called Nomos came to earth from Sirius to teach man- Those two clews are enough for us to begin
kind civilization and science. digging for the Esoterica of Anno Lucis. The first
question to ask is: When did God utter his Fiat Lux,
Exoterically the Initiate of Freemasonry is ac- what Day of creation? The answer is on the first day:
tually told the “exoteric” origins of this mystical da- “And God said, Let there be light: and there was
ting system. It's actually retarded in itself. It comes light. And God saw the light, that it was good: and
from some lunatic English Bishop Ussher who be- God divided the light from the darkness. And God
lieved that the year 4004 BCE was the beginning of called the light Day, and the darkness he called Night.
the world, and so you add 4000 to the vulgar calendar And the evening and the morning were the first day.”
year and voila, you have 6013. That's the exoterica, or --Gen 1.3-5
“official” explanation.
So, so far we have the mythos that God created
There is an esoteric meaning hidden in this the world in 6 days and that he rested on the 7th, and
Masonic way of reckoning time though. The exoterica that he created Light on the first day. And so we dig
is a superficial/official explanation of the symbolism. around the Bible and come to the Second book of Pe-
What is exoteric does not contain all of the meanings ter chapter 3.8 where it says: “[B]eloved, do not for-
of a symbol or mythos. And so, such exoterica are get this one thing, that with the Lord one day is as a
constructed to work at explaining things satisfactorily, thousand years, and a thousand years as one day.”
but such exoterica are given “holes,” for the right type Psalms 90.4: “For a thousand years in thy sight are
of minds to take notice of, that they might look deeper but as yesterday….”
for the rest of the meaning.
Six days God created everything, and on the
The big hole in the exoteric explanation of An- seventh he rested. Six days for God is symbolically
no Lucis is that if the world symbolically started in 6000 earth years. The esoteric symbolism behind An-
4004 BCE, then why not call it Anno Mundi [Year of no Lucis is that the First Year of Light was 6000 years
the World]? Why “Lucis?” Why Light? The first ago when God said “Let There Be Light,” on the First
Clue/Clew is given in the first degree initiation ritual day of creation. This is all symbolism which leads the
where a passage is read from the Bible to the initiate Mason to a hidden understanding of something.
just before the blindfold is removed:
It took God 6 days to make everything. On the
[Begin Quote] sixth day he created mankind [Adam and Eve] and
placed them in Paradise. Six days for God to create
In the beginning God created the heaven and the Paradise for Mankind on Earth. And on the 7th day he
earth. And the earth was without form, and void; and rested since everything was complete. Seven days for
darkness was upon the face of the deep. And the Spirit God is 7000 years on earth. And so now, we subtract
of God moved upon the face of the waters. And God 7000 form 6013 AL and we get: 987 earth years left.
said, Let there be light: and there was light. --Genesis
1.1-3 The Macrocosm and the Microcosm: The
Great Architect and the Mason. Just as God worked
[End Quote] six days to create Paradise for mankind, so does the
Mason work to Build the same on earth. There are 987
The second clue is given in the second degree years left for the Mason to finish Building paradise on
initiation ritual where the Initiate is explained: earth. The work is nearly complete, but not quite, just
- as the unfinished pyramid on the back of the dollar is people, characteristically transmitted through myths
near completion, but not quite. and the arts, & (4) [sociology] the complex of beliefs,
values, attitudes, etc., characteristic of a specific group
And so the esoteric mythos conveys to the Ini- or society. A mythos is a story, legend, narrative, folk-
tiate that as a Mason, he has work to do. The work is lore, etc, which conveys or transmits something of
to Build “paradise” on earth, one Stone at a time. And folk cultural value to a group of people. What is con-
he must keep in mind that the symbolical 6th day is veyed may be customs, rites, practices, observances,
nearing an end. But what does the Stone here mean ideals, world views, folk character, folk wisdom, and
esoterically? It's the thing a Mason works with accord- so on. By default mythos is not fact. If you approach
ing to his profession. He shapes, forms, chisels, mythos as something to prove or disprove, as some-
carves, and polishes Stone and Builds edifices and thing false or true, then you are missing the point and
structures with them. purpose/intent of mythos.

“Yea, they made their hearts as an adamant Mythos can be cleverly hidden beneath outer
stone... [Zechariah 7.12]”. “A new heart also will I give you,
forms and symbolism. And the hidden mythos itself
and a new spirit will I put within you: and I will take can contain things of esoteric value. Such as the my-
away the stony heart out of your flesh, and I will give thos of God creating paradise in six days found in
you an heart of flesh. [Ezekiel 36.26]” “Then your hearts Freemasonry. By default it is not fact, but neither is it
became hardened after that, being like stones or even just fictional, and neither does it just have meaning as
harder. For indeed, there are stones from which rivers in philosophical interpretations. As we saw, the Ma-
burst forth, and there are some of them that split open sonic mythos of six days of creation conveys or trans-
and water comes out, and there are some of them that mits via story, something of cultural value to the Ma-
fall down for fear of Allah. And Allah is not unaware son: a lesson, a teaching, an aim, an objective, a duty
of what you do. [al-Qur'an, Surat al-Baqra 2.74]” to perform, an endeavour to take up, a work to be ac-
complished. All that esoterica contained in a simple
The Stone represents the human Heart. 987 way of reckoning years.
years left for the Mason to Build paradise on earth for
mankind. And if that paradise is to manifest and last, it And the ONA has its own Traditional way of
must be built from the inside out: from the Heart out- reckoning its years. As of this writing it is 125 YF.
wards. Because all things in our world we create and The “YF” has stood for several interrelated things. YF
invent, first begins as a feeling or thought or stirring in stands for “Year of the Fuhrer,” “Year of Fire,” and/or
the Heartmind [chitta]. “Year of Fayen.” ~125 years ago, Hitler was born into
the world. And so, the “Hitler mythos” and historicity
of Hitler, his life, and what he started is esoterically/
symbolically tied to the Order of Nine Angles.

“Hitler Mythos” here means as Hitler existed

in the Public Mind. As they knew him, as they be-
lieved he was. Just like the Mythos of David Myatt or
“Anton Long.”

There is a difference between the DM in the

Public Mind, and the actual real reclusive gentleman
in England once named David Myatt [past tense, since
my audience is a future generation]. As in the ONA
Mythos.

There is a difference between the ONA which

exists in the mundane Public Mind, and what the ONA
really is in actuality. In actuality, ONA is a philosoph-
ical corpus/system gradually codified by David Myatt
125 Y.F. as “Anton Long,” while the misinformed believe oth-
erwise. That it is not a system of philosophy and indi-
Mythos is defined as: (1) Myth, (2) Mytholo- vidualistic way of life. That it must be some old aeon-
gy, (3) The pattern of basic values and attitudes of a ic organization, and so on.
 Mythos is the Mother of human culture, and has no aim or purpose or direction. The Magian State
ideology is the father. Ideology inseminates or seeds used the collective energy of its citizens not to sur-
human culture. But it is Mythos which gives birth to mount itself and not to evolve itself or its people fur-
human culture. Mythos goes with the right brain, and ther, but to simply make bankers, corporations richer,
ideology goes with the left. Mythos to the Heart, and and oligarchies and plutocrats more powerful.
ideology to the mind. A fully formed living human
culture isn’t just a left brained logical phenomenon. It The citizens of the Magian State are the walk-
has right brained things to it: art, dance, music, thea- ing dead. They have been divided by the regime into
ter, myth, legends, folklore, etc, which falls in the do- helpless nuclear families, dependent on the govern-
main of the human Heart. ment, corporations, banks. Even nuclear families are
broken down. Tradition and Community are alien to
Mythos brings those who resonate with its these Magian zombies. Culture is culled off. Secular-
“aura” together, and coalesces such people into a co- ism replaces Tradition and culture. They only exist to
herent social order who then share a common founda- support a State which goes nowhere. A State which
tion. And thus a Folk Culture comes into being, on the serves only to empower the Magian regime and pro-
bedrock of a shared Tradition, shared observances, vide wealth for its oligarchs and corporations. This is
shared stories, shared folklore, shared tribal markings, the Magian Order.
shared way of life. And as such folk culture continues
to exist, philosophers and ideologues will be born in Hitler was the greatest Nexion to have yet
such folk culture form time to time to seed such folk come. A nexion which briefly opened to let into this
culture with new ideas, new ideals, new knowledge, causal world of ours an acausal life form that would
and so on. Without Mythos there can be no living hu- threaten the Magian World Order and establish a new
man culture. Ideology or philosophy alone does not noble order. A new social Order of Noble Aryans/
and cannot give rise to human culture. Ariya-Puggala.

The world order Hitler manifested had a much

different flavor than the Magian Order. For one, Hit-
ler’s State had intention, purpose, aims, and objec-
tives. For two, the People, the State, and the Religion
[ideology] were one spectral organism. For three, Hit-
ler’s social order was founded on the principles of No-
bility, Honor, Loyalty, and Duty. Society is based on
Culture, Tradition, and Community. The people are
not broken down and divided. The Noble, well-bred
person was held in high regard, as opposed to the me-
diocre mundane of the Magian Order.
Hitler was wyrdfully born into the world to set
something into motion. To set the Magian World Or- As a side note, there is a reason why the two
der on Fire. To burn the Magian Order down. To de- social orders favors two different types of people. Hit-
stroy the Magian Occupation Regimes and Govern- ler had supreme power. He didn’t need votes. He did-
ments [The MORG] that parasitically controlled the n’t need to be re-elected. Akin to a King. And so, such
West and its people. types of powerful alpha males do not need some ma-
jority to vote for them and their policies. On the other
At the time – and still today – the West was hand, a democratic republic such as America idealizes
sickened with a disease called the Magian World Or- the average stupid mundane citizen, who are the ma-
der. This is a world order dominated by Magian bank- jority, because it is they who vote new officers and
ers, large corporations, Magian Ethos, dominated by politicians.
ideals such as egalitarianism where everyone was the
same and “equal.” Dominated by unchecked and ram- The whole political system of a democracy and
pant Capitalism-Consumerism. republic are thus built to favour mediocrity and mun-
danity. In such a political system, the Noble, the Aris-
The Magian State is a stagnant sloth caring for tocratic, the Intelligent, serve no useful purpose to the
only maintaining its status quo. It goes nowhere. It politicians and power structure. Hitler was manifesting
does not evolve forward toward greater height and a social order entirely different. One founded on the
greater potential. Its citizens have no purpose but to shoulders of the Noble, the Well-Bred, the Honoura-
work and help maintain the status quo of the State. It ble, the Aristocratic in spirit, the Intelligent in mind:
 - the Aryan/Ariya; who are better and above, our own ways to continue his work. 125 five years of
the generic mass: the mediocre mundanes. Fire have past so far, and the Magian Order still domi-
nates the world, and still sickens the West.
Hitler came as a nexion to initiate the destruc-
tion/doom – fayen – of the Magian World Order. It -ONA-
should be understood that he was only one nexion who
was the initiator. It took the whole world and two
atomic bombs to stop the baptism of fire Hitler pres-
enced.

125 years have passed since this first Nexion –

Hitler – opened. 125 years [as of this writing] have
passed since the first nexion came to initiate the de-
struction and doom of the Magian World Order and all
that it represents. And so, how many more years, dec-
ades, centuries, must pass by, before the Great Work
is accomplished?

The ONA’s way of reckoning years – Year of

Fayen/Fire/Fuhrer – is a reminder to the Initiate of the
Order of Nine Angles that he/she has is a torchbearer
of the Light and Fire Hitler presenced and initiated.
That the Sinister Initiate has a mission to help accom-
plish. That we have a purpose, a directive, a great end
objective to work for and towards. It is not to waste
time in the occult, or make a way of life of magick.
The great work, the mission, the objective is the de-
struction of the Magian World Order and the creation
of a new social order and a new breed of human being
essentially founded on the Way of Hitler and the
Reichsfolk Declaration.

Year of Fayen, Year of Fire, or Year of the

Fuhrer, helps the Initiate of the ONA actually stay fo-
cused on the aeonic goals and aims of the Order. Oth-
erwise you can get lost and lose focus. I have seen
many in the ONA lose focus. They get lost in the Sev-
enfold Way, in the magick, in the mysticism, in the
outer forms. They confuse the means for the end. They
are all only means to an end. They are only a means to
develop you into a new type of person. The end is that
you become a new breed of person different from the
mundanes with skills. Skills you will need to actually
help manifest the aeonic goals of the Order. Skills
where you are able to apply the Sinister Dialectic, cre-
ate new causal forms, and so on to aid the aeonic
work.

The historicity of Hitler, who he really was,

what he really did, etc, are unimportant. It is the My-
thos of Hitler which is important. For, this Mythos –
in ONA – conveys to the initiate social values, cus-
toms, practices, a way of life, a culture, a tradition,
purpose, intention, duty, and so on. He came into the
world to destroy the Magian World Order. And as ini-
tiates of the ONA, we each bear his torch, and work in
 ¿Reconoces esa Música?

Nuestro sistema cogni vo habitual – consensuado- actúa como un filtro que interpreta para nosotros la realidad generando una
serie de conceptos para auto-jus ficar sus elecciones. Este filtro describe, clasifica y ordena los imputs sensoriales, emocionales,
intelectuales etc...en base a un sistema muy limitado de parámetros como son la con nuidad, la proximidad, la semejanza , el con-
traste o la intensidad... Si uno se fija, se dará cuenta de que estos parámetros son descripciones de un registro meramente lineal y,
básicamente, dual.

Este censor es un constructo basado en una combinación de condicionamientos socioculturales, consenso psíquico y com-
pulsiones animales, que se erige en autoridad percep va e interpreta va que nos describe un mundo tremendamente limitado y
plano. En resumen, evita que podamos percibir el flujo de los acontecimientos de un modo más vivo y genuino, y, a cambio, nos
ofrece una especie réplica de calidad inferior.

Pero más allá del censor, en nuestro interior, existen espacios psíquicos con un potencial vital inimaginable, y que son de
una naturaleza mucho más caó ca y crea va.. Se trata de lo que podríamos llamar de mil maneras y ninguna sería acertada:
Daimón, Recurrencia Acausal, Psique Profunda, Genio... La pena es que generalmente estos aspectos están muy poco desarrolla-
dos o en un estado de latencia durmiente.

Goethe - por poner un ejemplo rela vamente cercano en la historia - situaba en el centro de su hermenéu ca al Daimón,
para explicar esta inspiración y fuente de dinamismo interior que iden fica esencialmente al individuo y le lleva a manifestar el
verdadero Entusiasmo, el Arte, la Conquista, el Sturm und Drang! y mucho más....Según Goethe, este dinamismo daimónico
“transforma el empo en Tempo y el espacio en Obertura”. Se trata del genio que nos lleva más allá de los límites de lo obceca-
damente maquinal o animal y nos acerca carismá camente al “fuego prometheico de los dioses”.

Para poder desarrollarse y crecer, este Daimón, necesita respirar y alimentarse de nutrientes de naturaleza no condicion-
ada que provienen de lo acausal y se filtran en nuestra experiencia cuando vamos más allá del sistema cogni vo consensuado.

Debemos empezar por evitar el con nuo parloteo del Censor, que no para de valorar y emi r absurdos juicios apriorís -
cos sobre todo y en todo momento, y codifica toda experiencia reduciéndola a lo que su limitado lenguaje es capaz de expresar.
También es preciso que iden fiquemos en nosotros las compulsiones tanto culturales como animalescas que nos zarandean como
muñecos de paja, y que tratemos de ganar un cierto nivel de autonomía respecto a ellas.

Cuando bajemos el volumen de ese parloteo y reclamemos nuestra autoridad frente a esos automa smos y consensos
gregarios, podremos sensibilizarnos a la presencia de esta psique profunda, a este Genio, prestarle atención y aprender a
reconocer su “Música”. Acude a mi mente la imagen de cierta bailarina danzando al son de una de las diabólicas composiciones de
Niccolò Paganini...

Hemos de entrenar una especie de εὐρυθμία - semejante a la del esgrimista o el músico- en nuestra vida co diana para
poder resonar con la música del Daimón, y esto nos llevará a vivir de un modo deliberado y atento. Esta sintonía, euritmia y reso-
nancia harán que se establezca una retroalimentación mucho más saludable en el flujo de la conexión entre el Nóumeno y el
Fenómeno.

“Vivir deliberadamente” permi rá que vayamos más allá de los automa smos prestados y amplifiquemos nuestras capac-
idades empá cas. Así nuestra atención se irá desarrollando y refinando, y podrá captar aspectos de la realidad mucho más profun-
dos y germinales, y el mundo que nos rodea adquirirá mayor vivacidad, capacidad interac va y dimensionalidad.

Paralelamente a esto, hemos de entrenarnos en poder realizar una especie de movimiento “Transversal” de nuestra con-
sciencia de modo que, en un momento determinado, seamos capaces de proyectar en una pantalla Gestalt todos los vectores pro-
piocep vos, intelectuales, emocionales, sensoriales, y – lo que es crucial- la especial sensación de ser el “protagonista” del mo-
mentum. Este movimiento estratégico de la atención nos abrirá un camino hasta las regiones donde reside nuestro Daimón y esta-
blecerá un canal por donde, no solo podrá nutrirse de los influjos germinales, sino expresarse y manifestarse en la experiencia di-
aria como un eficaz Mystérion.
...Pero para ello debemos ser capaces de percibir el Ritmo y también ser capaces de imprimirlo día a día.

De hecho, un verdadero código de honor, no es otra cosa que la percepción exotérica de algo mucho más misterioso, esto
es: un comportamiento deliberado, un “vivir a propósito” y un compromiso con el desarrollo y la expresión daemónica de nuestro
Wyrd. Es evidente que un verdadero código de Honor es imposible de plasmar de un modo lineal y está co, por eso la percepción
que tenemos de estos, tal y como se en enden vulgarmente, es una distorsionada sombra de lo que implican en realidad. ¿Qué es
lo que implican? Nos hablan de una coherencia paradójica entre la Inspiración y la Acción. De este modo, la Hamingja sería el
premio, la recompensa a ese compromiso y a esa evocación de nuestro Genio.

Viviendo en ese estado diferente de conciencia estamos realizando naturalmente un acto de evocación y precipitación de
las fuerzas daimónicas en nuestro interior.

Estas estrategias de atención acrecentada y el vivir deliberadamente, permiten la asimilación de mayor energía no condi-
cionada. Aunque al principio no veamos los resultados, este es un proceso acumula vo: cada minuto que logremos sen r la música
daemónica y dediquemos a expresar su inspiración irá sumando hasta alcanzar una especie de “masa crí ca”. Al alcanzar ciertos
niveles se irán produciendo pequeñas transformaciones metabólicas que con el empo irán precipitando un nuevo ser.

Por supuesto que durante el proceso vivirás procesos de brusca aceleración en los que te parecerá que el mundo se
“rompe” y empieza cambiar por completo delante de tus ojos. Eso querrá decir que tu percepción se esta volviendo más ágil y ca-
paz, y por fin empiezas a captar la naturaleza fluida de lo que denominamos realidad; aquí tenemos que ir con cuidado de no caer
víc ma de una locura descontrolada porque, por supuesto, esta disolución, también se está produciendo en nuestro interior...

El po de fuerzas impersonales como las que representan el Censor y otras similares, no son algo que actúe solamente de
forma individualizada sino que su comportamiento estratégico posee un carácter masivo que a atañe a comunidades enteras. Por
esta razón debemos entender que nos enfrentamos a unos pos de condicionamientos poderosos que acarrean siglos de distor-
sión gené ca. Cuando hablamos de patologías mentales, lo hacemos refiriéndonos a un sujeto determinado, pero cuando vemos
un comportamiento malsano, degradante e innoble a una escala que se cuenta por millones, la cultura mundana la llama verdad,
paradigma prevalente, costumbre, moda...consenso.

Por eso, a veces, es preciso que actuemos de un modo fur vo y ladino para poder pillar desprevenido y con la “guardia
baja” a este celador. Con frecuencia, un observador mundano, podrá decir que nuestro comportamiento resulta extraño o incom-
prensible o paradójico, pero esta forma de actuar ladinamente nos hace fluidos, rápidos e incluso invisibles a las monstruosas fuer-
zas que distorsionan el transcurso del actual Eón.

Quiero hacer un apunte algo más difuso: Janus Bifronte des la un extraño Licor enteógeno...Búscalo más allá del Páramo
de la Locura, este Rebis te está esperando AHORA.

Darte
 The Dreccian Cipher

With the recent knowledge that the NSA and related agencies are snooping around everybody’s business I lost trust in digital
based encryp on. At the moment of this wri ng some strong encryp on systems are s ll safe. But with me, supercomputers will
only get more powerful, un l in your guys’ me frame – my future – nothing you encrypt with your computer will be safe. We al-
ready know because of things like the Snowden Affair that our emails, and anything we put in cyberspace is collected.

In light of this I was trying to figure out a unique ciphering system for us in the ONA to use. The idea was to abandon computer/
digital based encryp on so5ware and return to pre-computer old skool methods of ciphering messages. As cool and super com-
plex as digital algorithms are, they just aren’t safe when we factor in the variables of Time plus the evolu on of Supercomputers.
There are other weaknesses with digital/so5ware based encryp on systems. For example, I used my Cygwin to make me a 16kbit
gpg key, which is huge. But as huge as it is, it is only as strong as my passphrase.

It took me about a week to innovate a pen and paper based ciphering method, which I just call the “Dreccian Cipher,” since I had
the idea of making for us in ONA our own unique method of encryp on. The Dreccian Cipher is primarily inspired by a few classic
pre-computer ciphers.

The Grid/Matrix

The main part of the Dreccian Cipher is the Grid, which is needed to encrypt and decrypt messages. The Grid – called a matrix – is
made up of 25 boxes. In each box goes 25 le1ers of the alphabet. The le1er V also represents the le1er U. The le1ers are placed
ver cally top to bo1om, beginning from the le5. Each box in the matrix has a fixed numerical value. The numbers – numerical val-
ues – run horizontally from le5 to right , star ng from the top. These numbers always are in that placing.

The Keyword

The “Keyword” is a word or short phrase used to help scramble the alphabet in the grid. Because each box in the grid gets one
le1er of the alphabet, the Keyword cannot logically have le1ers that repeat. In the example picture above, the keyword is “Camp
Zyklon.” Each grid is named a5er its keyword. This matrix in the example picture is the “Camp Zyklon” matrix.
The keyword is inpu1ed into the grid always from top to bo1om and le5 to right. Each le1er occupies a box in the matrix. The first
le1er of the keyword always starts in the box with the numerical value of one. Thus in our example matrix, the le1er “C” occupies
the first box, and has the value of 1. A5er the keyword had been inpu1ed, the remaining le1ers of the alphabet ae inpu1ed in nor-
mal alphabe cal order. Remember to not use le1ers in the keyword, and also that V represents the le1er U in the Dreccian Cipher.
So in the example matrix the le1er “B” follows the last le1er of the keyword which is “N,” “C” has already been used, so “D” fol-
lows “B”, and so on and so forth.

The le1ers of the alphabet takes on the numerical value of the box they occupy in the matrix. Thus, when the le1ers are removed
from a matrix, they lose their number value, making it very hard to decipher a message without the right keyword. And so the key-
word must be kept a secret. The keyword is useful in that it makes it easy for partners to recreate the right matrix to decipher an
encrypted message.

The Plaintext

The “plaintext” is the actual word, note, or message you wish to encrypt. We’ll use the plaintext: “Bring the stuff over,” as our ex-
ample plaintext. We’ll encrypt this using our example matrix.

The plaintext is divided up into groups of 5. A le1er “Q” is used to represent the “space” between le1ers and also is repeated as
needed to complete a group of 5. Most o5en the last word of a plaintext will need Q’s to compete a set of 5 le1ers. Thus, our
plaintext ends up looking like this: BRING QTHEQ STUFF QOVER.

The Drop-Down (+5)

The “dropdown” is the first layer of ciphering. This is when we add 5 to each le1er. So B(3)+5 = D(8). R(24)+5 = 29-25 = 4(H). The
reason why we had to minus 25 from 29 is because there is no such thing as box 29 in a matrix. We’ve gone beyond box 25, so we
start over at box 1. When I made this cipher I used my fingers to count and move around the grid, and for me encryp ng and de-
cryp ng worked fine this way. Then I tried to put what I did into math form, and I was not able to make this cipher work anymore
because I kept geVng numbers larger than 25 and didn’t know what that meant. I’m not good with math. I couldn’t figure out what
was wrong because I didn’t know how to do the math to decrypt my messages. I thought my cipher was broken. A cousin of mine
had to teach me what the math of it looked like.

So, next, I(9)+5 = J. N(22)+5 = 27-25 = 2(Y). And so on. It’s called the “Dropdown” because the le1ers you end up with when you
add 5 is always the le1er just below your plaintext in the grid. And so the dropdown of “bring the stuff over” ends up being: DHJYB
RVIFR TVWGG RNWFH.

The Tie-Down (+A…Z)

The edown is the second layering. It’s called the edown because this layering es each message down to very specific grids.
Le1ers outside of a grid have no numerical value. Each le1ers takes on the value of the box it occupies in a matrix. So this layering
binds a message to a keyword and grid.

Tying down is when we add the individual le1ers of the alphabet in normal order to each individual dropped down le1er. Our drop
down le1ers are: DHJYB RVIFR TVWGG RNWFH + ABCDE FGHIJ KLMNO PQRST. If your plaintext is long, and your alphabet reaches
“Z” start back at “A” and so on.

So D(8)+A(6) = 14(J). H(4)+B(3) = 7(K). J(14)+C(1) = 15(V). Y(2)+D(8) = 10(T). B(3)+E(13) = 16(P). R(24)+F(18) = 42-25 = 17(O). If the
sum here goes over 25, just minus 25. V(15)+G(23) = 38-25 = 13(E). I(9)+H(4) = 13(E). F(18)+I(9) = 27-25 = 2(Y). R(24)+J(14) = 38-25 =
13(E). T(10)+K(7) = 17(O). V(15)+L(12) = 27-25 = 2(Y). W(20)+M(11) = 31-25 = 6(A). G(23)+N(22) = 45-25 = 20(W). G(23)+O(17) = 40-
25 = 15(V). R(24)+P(16) = 40-25 = 15(V). N(22)+Q(19) = 41-25 = 16(P). W(20)+R(24) = 44-25 = 19(Q). F(18)+S(5) = 23(G). H(4)+T(10) =
14(J).

The end product of this layer is thus: JKVTP OEEYE OYAWV VPQGJ

The Keypad

The keypad is the actual encryp on layer where you apply a secret string of le1ers to the end product of the edown layer. The
edown binds the message to a very specific keyword and grid, and the keypad actually encrypts the message.
The keypad can be random, pseudorandom, or any set of le1ers. The keypad’s string of le1ers is as long as the length of what
you’re encryp ng. I’ll pick a pseudorandom set of le1ers for an example keypad, which is added to the end product of the edown
layer:

JKVTP OEEYE OYAWV VPQGJ +

LNNKN XSHWF OBIFI LJQYE [example keypad]

So J(14)+L(12) = 26-25 = 1(C). K(7)+N(22) = 29-25 = 4(H). V(15)+N(22) = 37-25 = 12(L). T(10)+K(7) = 17(O). P(16)+N(22) = 38-25 = 13
(E). And so on. What we end up with a5er we input the keypad is called the “Ciphertext,” which is your actual encrypted stuff. The
ciphertext is your final product. Our example here produces the following encrypted ciphertext: CHLOE OFONA ISVER YSEXY.

Usually the ciphertext is gibberish. If such is the case, leave the ciphertext in grouplets of 5 digits. But if you inten onally make your
ciphertext come out intelligible like our example ciphertext, go ahead and separate the legible ciphertext into their intended words
and enclose the ciphertext in three quota on marks to denote that what is contained in the triple quota ons is actually a cipher-
text with a hidden encrypted message, thusly: “’Chloe of ONA is very sexy.’”

Deciphering

To decipher you simply work backwards. You’ll first need the keyword to build your matrix. The keypad is then needed which will
be subtracted from the ciphertext:

CHLOE OFONA ISVER YSEXY [ciphertext] -

LNNKN XSHWF OBIFI LJQYE [our keypad]

So, C(1)-L(12) = -11+25 = 14(J). When deciphering, if you get a nega ve number such as (-11) just plus 25 to it. This was where I had
problems mathema cally. If I used my finger to count boxes I can decipher stuff just fine, but doing the math confused me because
I didn’t know where a (-11) box was. Like where do I put my finger in the grid when it’s a (-11)? It took me a few days to figure this
out, and only a5er I gave up and asked a cousin of mine to explain to me how to use math to decipher stuff I encrypted. How do I
explain in math what I was doing with my fingers? H(4)-N(22) = -18+25 = 7(K). L(12)-N(22) = -10+25 = 15(V). O(17)-K(7) = 10(T). E
(13)-N(22) = -9+25 = 16(P). And we end up with JKVTP, which are the first 5 le1ers of our e down layer.

Remember we ed down by adding the alphabet to our dropdown. So to get back to our dropdown le1ers we subtract the alpha-
bet from the e down le1ers:

JKVTP OEEYE OYAWV VPQGJ [ edown] –

ABCDE FGHIJ KLMNO PQRST [alphabet]

J(14)-A(6) = 8(D). K(7)-B(3) = 4(H). V(15)-C(1) = 14(J). T(10)-D(8) = 2(Y). P(16)-E(13) = 3(B). And we end up with the first five le1ers of
our dropdown layer: DHJYB. The whole dropdown sequence was: DHJYB RVIFR TVWGG RNWFH.

To this we just simply minus 5 to each le1er, or look at the le1er directly above each dropdown le1er: D-5 = B. H-5 = -1+25 = 24(R).
J(14)-5 = 9(I). Y(2)-5 = -3+25 = 22(N). B-5 = G. And we end up with the first word of our original plaintext: BRING.

Numbers & Punctua)on

The Dreccian cipher uses le1er codings to denote numbers and punctua on. This is because the 25 boxes of a matrix only fits 25
characters.

Numbers are denoted by a double “OO” circumfixa on. The numerical values are drawn from the le1ers and the box they occupy.
For example, using our example Camp Zyklon matrix:

OOCOO = 1

OOSOO = 5

OOVOO & OOCSOO both = 15

OOXOO = 0 [zero]. In our example grid, the le1er “X” occupies the 25th box. The 25th le1er of this cipher system behaves like a zero,
where any number added to it equals itself, thus it is used to denote a zero. For instance: C(1)+X(25) = 26-25 = 1(C).

So, OOSXXOO = 500

OOYXCBOO, OOWEOO, OOYXEOO, & OOWCBOO all = 2013.

So “Order of 9 Angles” would be wri1en out like this:

ORDER OF OOIOO ANGLES, a “Q” is placed where the spaces between the words are giving us:

ORDERQOFQOOIOOQANGLES

This is divided into groups of 5 digits:

ORDER QOFQO OIOOQ ANGLE S

The last “S” in that sequence must be turned into a 5 digit group, so four Qs are added:

ORDER QOFQO OIOOQ ANGLE SQQQQ

This would be the “plaintext” which you would then dropdown, edown, and encrypt with a keypad.

Punctua on codings use an “X” circumfixa on:

XOX = period

XJZ = comma

XIX = [ ! ]

XPX = [ ? ]

XVX = [ ‘ ] an apostrophe

XBX = [ : ] or [ ; ]

XSX...XZX = ([{...}])

XWX...XWX = " ... "

XQX = dash or minus sign

XTX = [ + ]

XDX = divided by [ / ] or slash mark

XMX = mul plied by, mes [ x ]

XEX = [ = ]

XAX = [ @ ]

XLX = underscore [ _ ]

So, OOCOOQXTXQOOTOOQXEXQOOTCOOXOX is 1 + 10 = 11.

This would be divided into groups of 5 digits:

OOCOO QXTXQ OOTOO QXEXQ OOTCO OXOX

A “Q” is added to the last four le1ers to complete a 5 set:

OOCOO QXTXQ OOTOO QXEXQ OOTCO OXOXQ, and this would be downdropped, eddown, and encrypted with a keypad.

End Notes
That’s the Dreccian Cipher.

The keyword and the keypad should always be kept apart from each other for obvious reasons. Don’t use the same matrix o5en.
Keywords do not have to be real words.

Without a keyword, even if the keypad is intercepted, the le1ers in the keypad are valueless and useless to decipher the cipher-
text. Any le1er poten ally has 25 possible numerical values. It would not be possible to break an encryp on with just a keypad
because any set of guessed values to the keypad can generate an infinite range of possible plaintexts. For example with the “’Chloe
of ONA is very sexy’” cipher text, if we gave the keypad used to render it different numerical values, we’d be able to spell out any
sentence within a 20 le1er range. Passing keypads around to associates should s ll be done carefully and discretely.

Passing a keyword is best done person to person. But other means can be used, such as coding the keyword with the Book Code.

The Book Code is a simple coding system where you use a book two people or a group of people all have. It must be the same edi-
on. The keyword is separated into individual le1ers. Random pages are picked in the Book and each le1er is search for in a page.
Page number, paragraph number, line number, and le1er number are given to locate each individual le1er of the keyword.

For example with our Camp Zyklon matrix, the Coordinates of the keyword “campzyklon” using the Brekkek Naos would be [the
Brekkek naos is the Naos which is the Xerox of an original spiral bound Naos with a Brekkek address in the back]:

-----Begin Coordinates-----

4.2.1.5.1x10.1.1.3.2x14.1.1.8.1x

9.1.1.1.1x9.2.11.1.6x27.1.2.5.4x

33.3.1.2.6x40.1.2.1.4x30.1.1.4.2x

47.1.1.2.4x

-----End Coordinates-----

The first number is the Page number. Second number is the Paragraph number. Third is the Line number. Fourth is the Word num-
ber. Fi5h is the Le1er number. The “first” paragraph is the first proper paragraph on a page. The “x” just denotes that the coordi-
nates for one le1er has stopped.

Associates in ONA should each have in their possession a few ONA MSS, which can be used to give coordinates for keywords. The
coordinates are first given, then at a different me the name of the ONA MS is given discretely to the partner. A5er that, at a
different me, the keypad is given.

Alterna vely 2-4 different associates/partners may each have in their possession the keyword and keypad, etc respec vely. This
way, to decrypt something, the par es must come together and share what keys or parts they have respec vely. For example, one
associate is given to care for the ciphertext; one is given to keep the keypad; one to keep the keyword coordinates; and a fourth to
keep the name of the ONA MS, or a copy of a private manuscript. For the ciphertext to be decrypted, all four must come together
and use what they have.

Ideally, in future, it would be really cool to have a portable Dreccian Cipher computer program which can be kept on a USB
thumbdrive. That way we can encrypt large bodies of text in a short me. The program would make a grid from the keyword we’d
input. It would need to be able to generate keypads, and also allow the user to input their own keypad sequences.

.:.Chloe
 The Map Is Not The Way

There is a story in Buddhism that goes: One evening, the Buddhist nun Wu Jincang consulted Huineng, the Sixth Patriarch of Chan
(Zen) Buddhism for guidance. She said, “I have studied the Mahaparinirvana Sutra for many years, yet there are many places
where the meaning s ll eludes me. Please, would you enlighten me?”

Huineng replied, “I am illiterate. Would you please read out the passage for me first? Then perhaps I may unveil its meaning for
you.”

The nun was shocked, and said, “If you can’t even read the words, how are you able to understand its meanings?”

“Truth has nothing to do with words,” replied Huineng. “Truth is like the bright moon in the night sky. Words are like this finger
which points at the moon. Though the finger can point out where the moon is, it is not the moon itself. To see the moon, one
does not necessary need the finger. ” /End

The words we speak, are like fingers which point at the essence of something. A Zen monk once said roughly, that what is
spoken or wri1en in sutras, points at a wordless essence the mind must look for. Once the mind sees what is being pointed at, the
words and wri ngs should be discarded for they are no longer of any real use. To put it differently, a map only shows you the Way
[Tao] to get somewhere, and once you know the Way, the map is no longer of any worth or use.

As Anton Long once put it roughly: “Words… o5en serve to obscure the Essence.” I see o5en, in these forums online how
many—most –people get caught up in the words and seman cs of words, like a fish caught in a net. Many a Westerner can’t seem
to learn to find the essence being pointed at and throw the words and their meanings away. They make religions of the poin ng
finger, and build temples for their maps… and end up going nowhere and seeing nothing in the end.
 Passion Of The Anointed

There is an old story in Buddhism that goes: One day a young man walked by a lake and saw an old monk bathing. The young man
ran into the lake, and a5er paying homage to the old monk said to the monk: “Venerable One, I seek enlightenment, please accept
me as your pupil.”

The old monk replied: “Go away boy! Leave me alone.”

The young man, thinking the old monk’s peculiar behavior was some sort of test, refused to leave and stayed. And so the old monk
grabbed the young man, pushed him into the water, and sat on him. The young man struggled to get free, lest he drown.

Upon freeing himself and gasping for air he says to the old monk: “You old fool! I paid my respects to you, and offered myself as a
pupil, and you tried to drown me!”

The monk replied: “Unless you desire enlightenment as much as you desired air when you were underwater, you will never get
it.” /End

Not many people in and out of Chris anity understands the Mystery and Esoterica of the Passion of Christ.

Passion, my unborn brothers and sisters, is what will separate you from the indis nguishable common mass. To burn for some-
thing. Like Christ burned with a Passion to fulfil what he believed he was put on earth for. Even to suffer as he did, to bare his
Cross, in the name of Passion.

Passion alone, has the power to make any human being Anointed by its spirit to become a demigod. No human being on earth who
has ever become significant and influen al was ever devoid of burning Passion… was ever mediocre. How many people on earth on
a daily basis just ‘want’ something or just ‘wish’ for things. As in how we all wish we were millionaires or want a million dollars. But
how many people burn with an uncommon Passion to get rich or die trying?

It is Passion that elevates you above the common populous: the Anariya, the Mundane. Loku1ara is the Pali word most o5en mis-
translated into English as to “Transcend,” or “Transcendental.” The actual meaning is to Rise Above [U1ara] the Worldly Mass or
Public [Loka]. The word “Loka” means both “World,” and “The Public/Populous.”

In ancient days before Buddhism existed, very few people in India had a burning Passion to seek enlightenment [Buddhi]. Only a
small band of asce c called Shramana had that Passion. The Shramana had the Passion to struggle against the adversi es of life, to
suffer and to endure suffering. Shram meaning to Struggle, meaning Kampf. It’s the way Mother Nature tests you. Before she ever
allows you to rise above the generic mass to gene cally or meme cally seed and sire her next genera ons she tests you with
Kampf: To insure that you indeed burn with a fierce Passion for your goals, your Wyrd, or your endeavors. Only when you have
“passed that test;” when your Passion s ll burns against all odds and adversity; will Mother Nature Anoint you a demigod among
men.

Adolf Hitler had two things which elevated him above a whole na on and made him a demigod: The power of Words, and Passion.
You can see his Passion burn in his speeches. And he had that Passion ll the very end.

So Jesus once said: “So that the first shall be last, and the last first: for many be called, but few chosen.”

In any human culture, na on, or organiza on, many compose such things, and many desire to be some leader of men. You see,
many are called, such that there is a line or queue of hopefuls. You see, you may have some wish to be a leader or influencer of
men, to be somebody in your organiza on, culture, or na on, but you are not the only one: there are many wai ng in line… many
of mediocre spirit, just like you. It is the Last, and most unlikely: the one with an uncommon burning Passion, who shall be First and
be Chosen.

Of all the old learned men in old England who wanted to have some influence on the English language, it was a man who had never
been educated in a college named “Shakespeare,” who ended up having a profound affect/effect on the English language: because
he had a Passion for wri ng plays.

How unlikely was it my unborn brothers and sisters, that an incompetent unknown ar st boy from Austria, would become the First
in a long queue of German men hoping to be leader of a na on?

How many people have come and gone in and out of ONA since it was presenced in circa 1972: Many [are called]? And of all them,
how many rose to the top to be of any significance or influence in ONA: Few [are chosen]? How many pretenders, hopeful leaders,
and wannabe outer representa ves have come to ONA: Many. Of them, how many are ever elevated by the acausal being [spirit]
of the ONA to be some leader or some outer rep? None. Without genuine burning passion, their endeavors are mediocre a1empts
born from a simple passing interest or a preten ous desire to look be1er than others, be adulated; or a want to have their inter-
preta on of ONA be the only valid dogma c model.

It takes Passion to rise oneself above the mediocre sea of other people. It takes Passion for your ideas to rise above the mediocre
sea of ideas of other people. It takes Passion for your ac ons to rise above the mediocre sea of other people’s ac ons. Without
Passion, you are indis nguishable from the mediocre common mass to the Universe. Your Will: drown in a sea of generic mediocri-
ty. Do you know what trouble we’d all be in, if the Universe causally responded to the passing whims and mediocre wants of a sea
of 7 billion generic humans? Lots of trouble. And the funny thing is that these ignorant and stupid pretenders who come to ONA
with their mediocrity believes that they will get far.

At the end of the day, it all boils down to stupid internet games these pretenders play. And how many pretenders, hopeful leaders,
and wannabe outer reps have we seen set up shop and sell their snake oil in ONA? Many… meaning that such types are generic and
wholely unremarkable. We’ve seen it before. It’s like a rerun of a bad TV show. All that changes are the names. The plot and dumb
internet games are the same boring shit: Mediocre.

Many are called, but few chosen. It is not any person or nexion that does the choosing. It is Passion that Anoints and makes one
“chosen.” No Ini ate or nexion chose Anton Long. It was simply the Passion he had which fueled him to dedicate 40 years to write
and manifest the ONA that “chose” him.

These ignorant “pretenders to the throne” don’t think or understand. They believe that having some fancy tle or office will give
them an influence over ONA, or will give them the authority to make their interpreta on of ONA the dogma c standard. The fact
is, if you pay a1en on, that most who were ever of any measurable influence in/on ONA never had tles or some office. Do you
understand? What office or tle does R. Parker have? None. What post or tle does DarkLogos have? None. What post or tle does
David Mya1 have in ONA? None… he’s not even publicly associated with it! As if to suggest that a tle will compensate for the lack
of Passion, originality, crea vity, natural leadership skills, charisma, humility, honour, and sincerity.

As if to say that a tle will compensate for incompetence and impotence. As if individual Sinister Ini ates and independent nexions
will follow like sycophants any random fool with a tle or post. As if ONA people are dumb enough to fall for internet games these
pretenders to the throne play. And a resome game it is. But such games strengthens ONA. Much like prac cing Kung Fu with a
sparing partner: your skills are refined, you see your weak spots and strengthen them, you make mistakes and learn from them.
Many are called, but few chosen. It is a blessing that the Order of Nine Angles a1racts to it many pretenders to the throne: Wanna-
be Outer Representa ves. Such preten ous pretenders don’t care if that post has been dissolved. Many will come. Why a blessing?
Here’s why: How many people are standing in line to fight to be the leader of the Satanic Reds, or the Temple of Set? ZERO! Why?
Because they are irrelevant. But ONA has a long line of hopefuls and pretenders. There have been many, and may there be more.

These pretenders to the throne in the long line and queue to be the next savior, leader, influencer, outer rep of ONA will never
accomplish anything significant. None of them have. Because they don’t have a Passion for ONA. What fuels them is a mediocre
want to be adulated, respected, a want for status, a want to make their interpreta on of ONA the only way allowed.

They will play their internet games, as they must do—for all they have are games—and when they re of playing by themselves,
they will disappear back into the insignificant nothingness from whence they came, just as the other pretenders have done before
them. They want the respect and admira on and reputa on for being the “leader” or “outer rep” of something they had no hand
in crea ng or help develop.

Without Passion, you will never succeed in any endeavor in life. Without Passion you will never have the fuel and drive to reach for
greatness, for your highest poten al.

Without the drive of burning Passion, when you fail or are met with adversity, you quit and seek safety and comfort. A wise monk
once said roughly: “To fall is to make a mistake. To fall and stay down is failure.” Symbolically, it was a burning Passion to fulfill his
wyrd—for what he believed was his des ny: to die for humanity—that drove Christ to get up each me he fell while carrying his
Cross to Golgotha.

And without Passion my unborn brothers and sisters: you will never pass the greatest test and adversity of all: Time.

Only the drive of Passion can give a person the endurance and for tude to go the distance aeonically. Anton Long did it. He went
the aeonic distance for 40 years. Let me ask each pretender and wannabe outer rep of ONA in line this ques on: How long can you
con nue, before you fall or lose interest? Can you play your internet games for 40 years like Anton Long?

From an Aeon Perspec ve, those pretenders to the throne are nothing more then road bumps. Have you ever driven in a car on a
long journey, and along the way you hit a few bumps? That’s what those wannabe ONA “leaders” and “outer reps” are. You aeoni-
cally drive right over them and keep going. They don’t have the fuel [Passion] to race you for 30 years. And all it takes is one person
with the Passion to go for 30 years. If Anton Long can do it…

Chloe
 Kingmaker
.:.

Doth not wisdom cry? And understanding put forth Her voice?

She standeth in the top of high places, by the way in the places of the paths.

She crieth at the gates, at the entry of the city, at the coming in at the doors.

Unto you, O men, I call; and my voice is to the sons of man.

O ye simple, understand wisdom: and, ye fools, be ye of an understanding heart.

[proverbs 8.1-5]

.:.

.:.There he sits… the mighty Pharaoh. Lord of Egypt. A man, transformed into a Devaraja: a God-King. A man, born of a
Woman, transfigured into the ruler of peoples. A man! Elevated above men. What evaluates this wretched creature my Sisters?
Look closely sisters. What elevates this man is a Throne. The word for Throne in ancient Egyp an is “Asat/Aset,” which also is the
name of Isis. Do you understand?

“I am Isis. I gave and ordained laws for men, which no one is able to change. I am she that is called goddess by women. I divided the
earth from the heaven. I showed the paths of the stars. I ordered the course of the sun and the moon. I devised business in the sea. I
made strong the right. I brought together women and men. I appointed to women to bring their infants to birth in the tenth month.
I ordained that parents should be loved by children. I laid punishment upon those disposed without natural affec on toward their
parents. I made with my brother Osiris an end to the ea ng of men. I revealed mysteries unto men. I taught men to honor images of
the gods. I made the right to be stronger than gold and silver. I ordained that the true should be thought good. I am the Queen of
rivers and winds and sea. No one is held in honor without my knowing it. I am the Queen of war. I am the Queen of the thunderbolt.
I s r up the sea and I calm it. I am in the rays of the sun. I set free those in bonds. I overcome Fate. Hail Egypt that nourishes me.” —
Hymn of Self-Praise

Isis, the Hebrew Chokma, Sophia Goddess of Wisdom, and the Solomonic Wisdom in Proverbs are all the same being.
 No man is fit to rule over men, unless he is ‘bap zed’ by the spirit of Sophia: the Divine Feminine. Once, to the Gnos cs,
Sophia was the third person of the Trinity, the Holy Spirit and Mother. No man may sit on the Throne of Isis, unless he possess the
Feminine Virtues. For man, is by default, savage and untamed. And such a brute creature, when given power over men, would
cause the aeonic and wyrdful [karmic] destruc on of the human species, and This, Mother Nature cannot allow. For She, has her
own interests: the thriving and progress of her human species.

No man is fit to rule or have an influence over men unless he becomes a Wife to his people. Not asser ve, but Yielding.
Not penetra ve, but Recep ve. Not forceful, but Gentle. Not hard, but So5. Not unshakable, but Fluid. Not distant, but In mate.
Not authoritarian, but Motherly. Like a female, the social bonds he makes will be his power base. Like a female, he must possess
Empathy, so that he is able to feel the condi on, needs, and wants of his people. Like a mother, he guides his people as a mother
guides her child. With care, tenderness, and affec on, such that the child grows on its own terms and me, into an intelligent
adult. And like a female, gossip, meaning the cha1ering of state affairs and rumors, are his channel of intelligence and intrigue. He
must be secre ve, scheming, and cunning, like a female.

The Holy Grail. In English, the word “Grail” is an anagram of “A Girl.” It is a cup, which is a Recep ve receptacle. In old sto-
ries an Emerald jewel is upon the Grail. The Emerald and color Green being associated with Venus. What is the Grail said to contain
in its Recep ve cavity? Blood, of Christ, usually; or red wine, which represents Blood. This again is a feminine symbolism, for a Girl
bleeds monthly. That is to say that a girl’s “Recep ve cavity” also contains Blood.

In the legend, King Arthur is sick, and his kingdom is in disarray. The fields do not bare fruit. And his people are restless. To
make things right again, the Grail must be found, and put in its righJul place. Not un l women are put in their righJul place, will
things be balanced and right.

A na on or society or “civiliza on” is to mankind, what a hive is to a bee, or what nests are to birds. It is by Nature’s de-
sign that we create na ons. Why?

Because the evolu on and progress of mankind is causally linked to his social order. On a collec ve level, mankind only
progresses towards greater poten al and greater standards of living, when his social order progress towards its high poten al, to-
wards greater degrees of complexity and sophis ca on.

Compare a simple tribe of Indians living in the Amazon, to a person living in a big city in Europe or America. If the Europe-
an or American enjoys high standards of living, sophis cated medical services, technological advancement, it is only because of the
state and condi on of his social order: his na on, as a func oning causal system. If humanity today can walk on the moon and put
rovers on Mars, it is only because of the same.
 If we humans are the most evolved organisms on the planet, it is only so because of the state and condi on of our body—
the mass of cells which make the body—as a func oning system. It is the level and magnitude of the complexity and func onality
of the network of billions of cells interac ng and intercommunica ng, and working together, which makes your body and brain
possible. The lesser such systema c complexity, the less evolved the organism.

If people starve in Africa, if millions live and suffer in poverty in India, it is because of the state and condi on of their na-
on, their social order. That is, if climate is not a factor. The Buddha in the Pali texts, never condemned kingcra5 or put down the
kings who came to him as his students. For, the King has his own dharma and duty to perform which in its own way insures the
wellbeing and welfare of his people, such that they don’t have much dukkha.

If mankind is to ever evolve or progress towards some idealis c great poten al, it will not be by individual effort. Man will
be elevated to such high poten al, such higher states of living and being, by his social order. It is not possible, being human
[collec vely], to be “stateless.” As it is not possible for ants to be colony-less, or a baboon to be troopless. This is not to say that
na on-states are “good” and that they have a “posi ve” impact on us. It seems the contrary these days, don’t you think? With au-
thoritarian dictators, poli cal party goons out only for power. Wealthy corporate pigs puppet mastering law makers. The problem
we face today is not the na on-state in and of itself. The problem is that the Grail is missing. The problem is that brute men sit on
the Thorne of Isis. And how do these brute men get there? By being voted there by an ignorant mass devoid of Wisdom and the
divine feminine virtues.

Ardhanarishvara. Look very a1en vely at the symbolism of the Deva Ardhanari. One half is a male. He is a wild asce c.
Wears the skin of a beast. Wears natural beads as jewelry. A cobra sits on his shoulders, to symbolize that his brute and savage
default nature is venomous and poisonous. He is common, like ca1le: note the cow near him. The other half is a female. She is No-
ble. Wears the garb of a noble lady. Is adorned with gold. She is majes c and noble, like a lion. Ardhanari symbolizes the
“perfected” man. The man who possesses in his nature, quali es of the Divine Feminine. He is thus “half female.”

Funny isn’t it, how cows are sacred in many places and cultures around the world. The common man—being the imbeciles
they are—glorifies common things, glorifies his own common mundane nature into sacred cows. He glorifies his common views
into sacred truths and religions. Deifies his common ideals into gods. How manly and common Jehovah is, don’t you agree?
 As David Mya1 puts it:

[Begin Quote]

Given the foregoing, the extremist is a certain type of person; or at least, in my experience, the majority of extremists are: by na-
ture, or become so through associa on with or because of the influence of others, or because of ideological indoctrina on. This type
of person has or developes not only a certainty-of-knowing about their cause, faith, or ideology, but also a need or an enthusiasm
for territorial pride and personal aggression. In brief, they have or they develope an inflexible masculous character, o6en excessively
so; and a character which expresses the masculous nature, the masculous ethos, of extremism. A character, a nature, unbalanced
by muliebral virtues.

For it is in the nature of extremists that they disdain, and o6en despise, the muliebral virtues of empathy, sensi vity, humility, gen-
tleness, forgiveness, compassion, and the desire to love and be loved over and above the desire for conflict, territorial iden ty, and
for war. Thus we find in extremism a glorifica on of the masculous at the expense of the muliebral; a definite personal cer tude of
knowing; a glorifica on of toughness and aggression and war; an aggressive territorial pride; a tendency to believe, or the forth-
right asser on, that ‘might is right’ and kampf is necessary; the desire to organize/control; a prominent desire for adventure and/or
for conflict/war/violence/compe on; and – especially in ideologues, fana cs, propagandists, agitators, and leaders – the love of
manipula on through the charisma of words. — DM, Towards Understanding Extremism, 2013

[End Quote]

In ancient Shivaism and Theravada Buddhism there are two types of “knowing.” One knowing is “masculine” and Penetra-
ve. The other kind of knowing is “muliebral” [roughly: feminine] and Recep ve.

The masculine knowing is of the brain/mind and its ability to accumulate knowledge, remember and recall what it reads, it
has to do with the faculty of reason and logic, of deducing and adducing, and so on. This type of knowing is “Penetra ve,” that is to
say: the mind seeks answers by penetra ng into things. We say in English, regarding this type of knowing that we are “Discovering”
things. Where the very word “discover” is aggressive and penetra ve, do you see? To Dis-Cover, meaning to Dis-Rope, to Un-Cover,
to sca1er the covering, to Un-Dress something naked.

As if you were en tled to know things by forcing the coverings off. As if by some act of manly aggression, you can force
the coverings off Nature where she will bare her mysteries for you to know. You’re a fool! Chauvinis c. You know nothing. You’ve
uncovered nothing. All you have are stupid stories: the big bang, black holes, dark ma1er, dark energy, me travel. Completely
laughable.

The other more muliebral way of knowing something is called Buddhi, and this is associated with chi1a/Heart. Thinking is
to the Mind, what Buddhi is to the Heart. In English this word is grossly mistranslated as “Enlightenment,” which is completely
meaningless and nebulous. And so the word Buddhassa or Buddha in English ends up meaning the “Enlightened One,” which again,
is meaningless. Meaningless because: What the hell is enlightenment?

Without transla ng Buddhi into any English word for you, I can easily explain and show you what Buddhi is and FEELS like.
When you hear a joke being told, and you laugh because you “Get It,” that is Buddhi. You didn’t get the joke because of reason, or
thinking, or logically deducing anything. You Understand the essence of the joke in full, and the pun of the joke is Received by you
as an intui ve flash of insight or understanding. You go: “Aha! I get it!” You uncover nothing. You are filled, impregnated, imbued,
with the “spirit” of understanding. Buddhi is the “Aha moment” when ideas, insights, and an understanding of things, simply flash-
es into your heart and awareness.

And so, knowledge is to Thinking, what Wisdom is to Buddhi: Intui ve Realiza on. When we get a joke, we don’t say:
“A5er much exhaus ve deduc ve reasoning, I have dis-covered the pun and its inherent meaning!” We say: “I Understand it! That
was funny. I got it!” Something has been “given” to you, and you Received it, so we say we got it. From where does that flash of
insight and understanding come? Nature gives Her Wisdom to those who are yielding, who are opened to receive it. And so the
Mind and consciousness is silenced and s lled in medita on. The thinking is stopped. The Heart is opened to receive.
 And so, the Wisest of people, the wiVest of people, most insighJul, o5en than not, are the ones with a great and healthy
sense of humor. And the opposite is true. The egghead intellectuals, the extreme nerds, who are extreme thinkers, are o5en the
ones who can’t get jokes, and who lack a sense of humor. Which is why I opened this issue of Nexion zine with a quote from Anton
Long about having fun and having a sense of humor. It is easy to figure out who has the capacity for insight, wit, and Wisdom: the
greater their sense of humor, the greater their capacity for such.

Ever wonder why the “Fat Buddha” is also called the “Laughing Buddha?” This is why. One can even say that:
“Enlightenment is a joke,” if you Get what I mean. A great quality the Dalai Lama has is that he laughs hear ly as much as he dishes
out wisdom, if you have ever paid a1en on to him speak. Same goes with the Venerable Abbot Ajahn Chah of the Thai Forest Tra-
di on. The wisest and wiVest of old men, are always the ones that laugh the most. I trust no man who has no sense of humor, for
such men are devoid of organic wisdom and insight. Why pay homage to a man with a brain full of knowledge, when I can read
books to acquire the same?

In the Satanic subculture, we no ce a sickness or disorder. Something is wrong. Satanism has become stale and impotent.
Even with all the grabbing and incorpora on of scien sm into Satanism, it s ll feels lifeless. What has gone wrong? What’s wrong is
that most Satanists take themselves too seriously and have no real sense of humor. And what does that mean? That such types of
people lack the capacity for being insighJul, wi1y, and wise. All these Satanists have today are dead bits of knowledge they use to
think with. And Satanism is affected by this. For when we say “Satanism,” we actually mean the people who make up Satanism.

And so it is with kingdoms and na ons. Things like kingdoms and states my unborn sisters, are collec ons of people. And
so the state and condi on of such people affects and influence society, the kingdom, or state. In a social order where women are
abused, or displaced from our natural place; where these men are not balanced by the muliebral virtues such like Empathy, Under-
standing, Compassion, Yieldingness; such social order becomes a bru sh mass of Heart-blind idiots. Once in ancient mes such
brutes and savage men were unfit to be king. Unfit to rule men, because such basal condi ons are destruc ve to the health of hu-
man social order and the collec ve welfare of a people.

Such is the state of things in the world of my me frame my sisters. You should see how the Middle East and Africa is
crumbling and falling at the seams right not. The economy is out of order as well. Many of us today feels that something is wrong in
the world or in the West.

The Archetypal Goddess must be returned. It doesn’t ma1er what image or name she takes. Be it Mary, Shak , or
Baphomet. But the Archetypal Goddess—the Divine Feminine: The Grail—must be found and put back in Her proper place: At the
center of humanity.

And that lost Divine Feminine—the Sinister Feminine as we say in ONA– is inside each of you, my unborn sisters.

Agios o Baphomet

.:.

“Unto you, O men, I call; and my voice is to the sons of man.”

.:.
SEXION THREE
 .:.This looks promising! I dream of the day when China collapses. That region [Xinjiang] can be agitat-
ed. I see a territorial break up of China as one possible way China will collapse. That region has lots of Mus-
lims. We all know were there are Muslims, there is trouble. I’m pre1y sure the CIA is way ahead of me.
Speaking of crazy Muslims… During our me frame, all these Muslims are migra ng into Europe. I
predict such Islamic migra ons into Europe isn’t going to stop. Hopefully the Dreccs and Niners of your fu-
ture era will be cunning and be game for some agita on games.
Bring back Na onalism and Tradi onalism in Europe. Something called a “Tradi onal Na onalist
Movement” or something to that effect. Only na ve Europeans can join. Make it part poli cal ideology, part
social movement. Use this to cause racial, cultural, and ethnic tension between the na ve Europeans and the
encroaching Muslims. The movement upholds tradi onal European culture and so on and so forth. Spread it
among the passionate youth. Physically assault those Muslims. No mercy. Call them “Sand Roaches” for me.
When they bring their women, you know they came to stay. Those Sand Roaches encroaching into
Europe will fuck up your na ve indigenous cultures and tradi ons. In my me frame, those Sand Roaches are
already swinging their Sharia dicks around expec ng na ve European people to live by their Cockroach de-
sert laws.
Do I sound like an intolerant racist right now? I’m not. I’m Reichsfolk. Each race should have their own
homeland. Or at least each race or folk should have the Natural freedom to have their own tradi onal cul-
ture. It’s one thing to migrate to Europe or America for a be1er life. It’s another thing to expect the na ves
of the land you migrated to, to adopt your culture and tradi ons. That’s one thing I absolutely dislike about
some Muslims.
I don’t force other races to eat with chops cks like I do. I sure as hell don’t appreciate it when a per-
son of a different race tries to convert me to their religion, because my na ve Buddhism is not good for
Asians. I go1a adopt a mundane White homo hubris man’s Chris anity, and worship a Jew. And they call us
racists and intolerant?
As me passes by, you brothers and sisters in Europe are going to have to do something about the
disrespect and intolerance of these Muslims for na ve European culture and customs. Or you’re going to
lose what you have le5 of an indigenous European culture. /rant
 .:.I learned a new word and concept: S gmergy:

[Begin Quote]

US scien sts showed off ny robots Thursday that can tackle tasks much like real-life termites, working collec vely to build struc-
tures without following orders from a boss.

The mechanical creatures can tote bricks, build staircases or construct a pyramid, scien sts from Harvard University said at the
American Associa on for the Advancement of Science annual mee ng.

Some direc on is needed for the technological termites, known as TERMES, which were built as part of a four-year project that was
detailed in the February 13 edi on of the journal Science.

Rather than obeying direct orders from an overseer, the robots rely on a concept known as s gmergy, which is a kind of implicit
communica on whereby the machines observe each others' changes to the environment and act accordingly, researchers said.

"You can give the robots, in effect, a picture of what you want them to build," explained Jus n Werfel, a research scien st at Har-
vard University's Wyss Ins tute for Biologically Inspired Engineering.

[…]

One robot on the team works in parallel with others, without knowledge of the overall process -- who is building what, or where.

Someday, far in the future, Werfel and co-author Kirs n Petersen, a graduate student at Harvard, hope the robots will be able to
build things people needs in places humans may not be able to go, such as construc ng habitats on Mars, or laying sandbags ahead
of a flood. — Relaxnews, via Yahoo, Feb 15, 2014

[End Quote]

Seems it would be economically feasible to construct O’Neill Cylinders and Mar an colonies with a swarm of these robots.
But is it physically doable for people and livestock which has evolved in earth gravity to live on Mars given the difference in gravity
field strength? How would that affect bone strength and bone ssue of the humans and livestock?

Colonizing space is one of the reasons why I’m drawn to ONA. I have always loved the idea of it. I love science fic on. This
MyaVan dream of a civiliza on in space is one of many things which makes ONA unique from other LHP sects.
 .:.Shit! All those traits sound like the perfect Drecc! They even gave it a cool ONA name: Dark Tetrad!

Psychopathy LOL!!! I’m the biggest troll I know. I’ve been trolling people le5 and right since I was on MySpace in 2004. They make
sinister virtues like sadism and Machiavellianism look bad or wrong.

This ar cle also serves to demonstrate to you unborn how quote unquote journalism, has degenerated and devolved, where drivel
like this is in my me frame. Quite embarrassing actually. What’s worse is this was a study conducted by some scien st! Fucking
pathe c.

I just lose more and more respect for mainstream materialis c science [like psychology] each year. First the big bang, then black
holes, then dark ma1er, then dark energy, now this. I’m predic ng that in a few years some scien st will discover that trolling is
gene c.

But hey, look! Now we know what to look out for in new ONA recruits: Dark Tetrad traits! And we can detect those traits by study-
ing their trolling habits and how o5en they do it.

P.S.: The snapshot is of an ar cle from The Verge, by Casey Newton, en tled: “Internet trolls take pleasure in making you suffer,
new study says.”
SEXION FOUR
 .:.GPG4USB is a program for Windows. It’s a very useful tool that lives in your flashdrive and can work
from it. This app can’t do the many things that gnupg on Linux or Cygwin can do, but it is portable and works
great.

The best part about gpg4usb is that it can handle very large gpg keys. The first set of keys you see in that pic-
ture is a 16,000 bit key. I only use it to encrypt stuff. What I have found out is that many gpg programs can’t
decrypt things encrypted with a 16k bit key. Gpg4usb can do it! It took me a while to learn how to make a 16
k bit key. I used Cygwin to do it.

If you use Windows, and you like wearing a pendrive on you like I do, then I’d recommend this program just
to have in your pendrive. It’s free. Simply google “gpg4usb.”

^^^
 .:.Open Puff. It is one of the most sophis cated steganographic programs I have found so far. Open
Puff takes steganography to an unnecessarily ridiculous level. Steganography just means hiding a file inside
another file. Open Puff first encrypts your file, then it scrambles the encryp on.
Then what you do is place carrier files in the 3rd box. You drag and drop many carrier files to the 3rd box
such as pdf files, music files, videos, etc. What Open Puff does is it chops up your scrambled and encrypted
data, and it hides the chopped up pieces in the list of carrier files you give to it. You arrange the carrier files
in a specific order. To make Open Puff put the chopped up pieces back together, you must have all the carrier
files, and must place them in the exact specific order. The carrier files look like normal files.
If you wonder what use such programs serve… its very useful in geVng censored data or illegal data/
so5ware inside countries like China and so on. You meet dissidents from such countries in Dark Net who
need informa on, intelligence, and illegal programs.
If you are crea ve, you can think of plenty of illegal stuff you can traffic interna onally with this program.
I recommend having it in your pendrive just in case. It’s free. Just google “Open Puff.”

^^^
 .:.Hagur’s ONA wri ngs. You can find many over at archive.org. I recommend any pupil of the ONA to
study his wri ngs. Hagur approaches ONA from a Jungian vector. The Dark Gods are not beings which exists
in some supernatural realm. They are according to Hagur en es or archetypes within the collec ve uncon-
scious mind.

Hagur also is good at crea ng new rites and rituals, which you can find in ONA. This is something lacking in
ONA at the moment. Nobody today seems to have the crea vity to make for ONA more rites and ceremo-
nies.

Hagur also adds to the Tree of Wyrd and spends a lot of me in his wri ngs teaching on the Dark Gods and
their correspondences to the dark spheres of the Three of Wyrd and so on.

Hagur is an interes ng fella. As of this wri ng he is 70 something. In many of his wri ngs he shares pictures
of himself with his nipples exposed wearing ght leather undies. He has drawn out his own Sinister Tarot
deck, which appears to have what seems to be mild gay ero ca in the imagery.

Speaking of gay tarot decks. I dream of the day when some Sinister Femme in ONA makes for us a Lesbian
ONA Tarot deck!
^^^
 FINI
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SIEG HEIL GANESHA!

.:.

Order of Nine Angles