Introduction to Traditional Satanism

An Introduction to Traditional Satanism

Essentially, the difference between the Order of Nine Angles and other groups which profess to belong to the ‘Left Hand Path’ or which claim to be Satanic is that the ONA seeks to realistically guide its members along the difficult and dangerous path of self-development, the goal of which is the creation of an entirely new individual. This path is fundamentally a quest for self-excellence and wisdom.

We believe that there is no easy way to real knowledge and insight of the ‘Occult’ kind – that each individual must walk this path and achieve things for themselves. There are no ‘ceremonies’, no magickal ‘rites’, not even any teachings which can provide the individual with genuine wisdom: real wisdom is only and always attained by the personal effort of the individual over many years. It is the result of a synthesis – a development of the dark side and an integration of that aspect of our being thus creating a complete, more evolved individual. Furthermore, the means to this attainment are essentially practical; that is, they involve the individual undergoing certain formative, character-developing experiences ‘in the real world’ rather than in some pseudo-mystical, pseudo-intellectual ‘magickal rite’ or sitting at the feet of some pretentious ‘master’.

For us, Satanism is a quest involving real personal danger where the individual Initiate undertakes genuine challenges which take them to and beyond their limits: physical, ‘mental’ and psychic. This quest, in its beginnings, involves the individual in exploring their ‘hidden’ or ‘dark’ side – and a part of this is participation in overtly Occult and magickal ceremonies and rites. This beginning – where the new Initiate participates in and later conducts Satanic rituals such as the ‘Black Mass’ – enables the individual to explore this dark side, to gradually understand it, make it more conscious, and thus control it. An aspect of this making-conscious, is symbolism – such as the ’septenary system’ – where various Occult/magickal energies are symbolised in certain ways via a system of correspondences. This symbolism enables the energies dealt with to be objectified and thus consciously understood – this in itself makes possible an integration of the ‘dark’ side. Thus, there is a synthesis – a dynamic, conscious, moving-forward by the individual: an evolution of personality. Insight is gained. In psychological terms, there is the start of “individuation”. This leads to a practical experiencing of the sinister, and thus further personal development, further building of character.

Because of the type of practical experiences, the type of challenges, the individual undertakes, the character so formed is – viewed conventionally – Satanic. There is a defiance of restrictions, a proudness, an experience and then understanding of those things that the religion of the Nazarene frowns upon. In Nietzschean terms, there is a practical living of a “master-morality”. The person created via these experiences is the type to inspire a certain terror/awe in the supine majority, weaned as that majority have been by the softness of the Nazarene ethic.

However, this individual has only begun the process. That is, the type of character so described (which results from these early experiences) is not even what we would call an Adept: of the seven stages of this sinister way (or practical alchemy), this practical involvement in the ‘Occult’ via ceremonies and such things as organizing and running a Satanic group, describe just the first two stages of the way. Furthermore, even this beginning takes some years – and this beginning requires the individual to succeed by their own efforts, by their own will and determination. That is, there are no ‘magickal grades’ or titles awarded for money or sycophancy [as in all other so-called 'Satanic' groups] – what the individual achieves, in terms of ‘magickal grades’, they achieve through their own toil, through undergoing the experiences which create the type of character appropriate to a particular stage of the way being followed.

Thus, each stage of this way has associated with it certain tasks, certain experiences, which the individual must undertake by themselves in their own time. It is these and these alone which bring self-insight, mastery, understanding and skill – both ‘occult’ and personal. All the ONA does, at each stage and for each member, is offer advice – based on experience. That is, the ONA guides its members – it offers a practical system whereby real wisdom may be attained. The onus is on the individual to achieve the goal.

For us, Satanism is all about the creation of proud, strong, characterful, insightful individuals – individuals who have gone beyond the majority and who thus represent a higher type. Genuine Satanic groups do not seek subservient, decadent, weak-willed followers. They seek to create a real elite – almost a new race of beings. Of course, this is not easy – it is really dangerous. Quite often, new Initiates fail because of the difficulty or because they lack the essential desire to succeed. But that is how evolution works – the strong overcome challenges and evolve; the others stay where they are, descend, or are destroyed.

Thus, Satanism is élitist – it does not compromise. It is not really for the majority. The tests, the ordeals, the methods of genuine Satanism are tough and severe because only such things will create the right type of person. These things cannot be made easier, less tough, less dangerous: to do so would destroy the essence of Satanism itself.

After the early stages of the way – which involve direct experience of the sinister both via rituals, magickal groups and undertaking certain sinister tasks – the individual moves on [if I said one such early task involved culling, or Satanic sacrifice, it is possible to appreciate the difficulty and danger]. That is, the Satanic novice gains more understanding of themselves, and the world, by more experiences – they move toward a real individuation, a synthesis of conscious/unconscious, light and sinister. Part of this involves them undertaking a specific task for some months, and it is this task – based on the foundations the previous, early, stages of the way have built – that creates a genuine Adept. This task requires the candidate for Adeptship to live alone, in an isolated area, for three months (usually from Spring Equinox to Summer Solstice) – to talk with no one, to live frugally, with no modern conveniences, no wireless, no modern ‘distractions’, in a shelter they have built [in recent years, the rules have been relaxed and a tent is allowed]. The aim of this is for them to experience themselves and Nature without any distractions – to really get to know themselves and the natural energies which exist, as those energies are (and not as books, or ‘teachers’ or theories describe those energies). This, of course, is very difficult. It requires real determination; it requires the individual to face themselves, and all their fears. It is a severe test of character – and of their Satanic resolve.

Most individuals who get this far (and that is not very many, over the past few decades) give up after a while – they find excuses to return to the world and its comforts. The classic excuse is the delusion that they have actually ‘attained’ Adeptship in a few days or perhaps weeks of isolation. And it is a delusion – for it is only by living in such a harsh, isolated way for at least three months that a real Adept is created. Naturally, other so-called Satanic or Left Hand Path groups award a spurious ‘Adeptship’ to their members/followers: or those members/followers award it to themselves, usually after some boring, pompous, totally meaningless ceremony.

The Adept marks the end of the third stage of our seven-fold sinister way – and to reach this stage usually takes three to six years, from Initiation. The task or Grade Ritual which creates the Adept also makes the Adept aware of their unique, personal Destiny – and the fourth stage is all about the Adept seeking to make that Destiny real. This involves a ‘return to the world’ – the gaining of more experience, the creation of new insights, new skills. This in itself takes some years. The character of the Adept grows and deepens – they achieve the beginning of wisdom. In magickal terms, they gain an understanding of ‘Aeonics’ – of things like sinister strategy (the use of acausal or supra-personal energies to change societies/civilizations over centuries). Hitherto, most of their experience/learning has been directly personal, relating to their personal development – now, aeonic perspective is gained, it becomes a part of them. That is, they develop still further, again via direct experience – this time, of the acausal itself.

From this, further personal development takes place – they become complete, highly developed individuals who possess skills and an understanding few possess. They fulfill the potential of genius which is latent within them. Thus, they move on to become genuine Masters or Lady Masters/Mistresses. But to reach this stage – the fifth – takes at least ten years (more usual is fifteen to twenty). And there is another stage beyond this.

Thus, it will be seen that our way is difficult and takes a long time. The journey of the initiate toward Adeptship and beyond has no mystery about it – it is actually very simple. Most people could do it – if they possessed the determination. But the majority are just too lazy or too weak. The same applies to most who apply to join Satanic groups or are interested in Satanism – they go for the easy option; they are not prepared to work at their own self-development. They prefer someone to do it for them. And, furthermore, they are not fundamentally prepared to go to and beyond their limits – to really experience the sinister in a practical way; they want to simply play safe, pseudo-Satanic games. Thus, they gravitate toward what we call the sham-Satanic groups, the poseurs – those who like the glamour associated with Satanism but are basically afraid to experience its realness within and external to them. Thus such groups issue – and believe in! – ethical guidelines as they constantly affirm that Satanism does not condone such things as ‘human sacrifice’.

We, on the contrary, are dark and really sinister – and propound culling. That is, we uphold human culling as beneficial, for both the individual who does the culling (it being a character-building experience) and for our species in general, since culling by its nature removes the worthless and thus improves the stock. Naturally, there are proper ways to choose who is to be culled – each victim is chosen because they have shown themselves to be suitable. They are never chosen at random, as they are never ‘innocent’.

Our affirmation of such things as human culling offends other so-called Satanic groups – which to us just re-affirms our assessment of those groups as pretend Satanic groups. Basically, such groups have little or no real understanding of Satanism, as evident, for instance, in the ‘religious’ approach of the Temple of Set – that is, their claim that Satanism is some sort of religion. To us, the religious attitude and mentality – involving as it does dogma, sycophancy, and subservience by the individual to some self-appointed authority – is the antithesis of Satanism.

In essence, we understand Satanism as the individual quest for self-excellence – to create an entirely new type. This quest involves practical experience – for only real experience creates character. The essence that Satanism leads the individual toward is only ever revealed by practical experience – never by books, never by someone else’s ‘teachings’, never by words. Words themselves can never really describe this essence – they can only point the way, hint at it, and usually serve only to obscure it. In the same way, ceremonies and forms such as rituals are only means – they are a means to experience, to symbolize things and thus apprehend what hitherto has been ‘hidden’ or unconscious or instinctive. Furthermore, this quest is and must be individual – it means the individual develops, via experiences (and sometimes by learning from mistakes) the strength of character needed. Or they fail – usually by deluding themselves about their real level of attainment, their real level of self-insight, their level of self-control and mastery. The aim is self-control, self-mastery, self-understanding – and then a moving-on to what is beyond even this new ’self’. The aim in not a wallowing in decadence, as it is not the encouragement of instinctive, sinister desires/pleasures as an end in themselves. Such things are means, a beginning – to be used, learned from, and then transcended via mastery of one’s self.

For us, Satanism is an individual quest because it aims to produce unique, strong, individuals who do not need the support of groups, of dogma, ethics, a religion, of some pontificating poseur of a ‘master’. Thus, the ONA exists to offer advice and guidance – to point the way. The individual must begin the quest, and they and they alone must continue with it.

Because of the difficulty of our way, few follow it. In some ways, this is unfortunate – for we believe the way offers anyone the opportunity to advance along the path to genuine Adeptship and beyond. It makes real, or can make real, the potential that most individuals possess – the latent genius within. However, given human nature the small numbers are understandable. What the ONA has done – over the past thirty years or so – is to create a simple practical system which works: which can produce genuine Adepts and Masters/Lady Masters. In effect, we have distilled the essence from thousands of years of conscious understanding, producing an elixir, an ‘internal alchemy’, which anyone can use.

We describe this system as Satanic, as Sinister because it is. It is a complete rejection of the philosophy/religion of the Nazarene. The philosophy/religion of the Nazarene is anti-life and anti-evolutionary, as Nietzsche, for example, understood. For us, Satan is both an archetype or symbol of our defiance, and some-thing real – the re-presentation of what we describe as ‘the acausal’. That is, we understand the ‘darker forces’ as not simply a part of our psyche (as most modern so-called Satanic groups do) – but as beyond our own, individual psyche. These darker forces – or the acausal – are beyond us, as individuals: they are beyond our conscious control (and even real understanding) until we become a part of them. This does not mean a submission to those forces – but rather an expanding of individual consciousness, a development of individual conscious, to include those forces. This expansion is what marks the genuine Satanic Master/Lady Master.

Other ‘Satanic’ groups – if they are serious and not just using the Black Arts for their own weak gratification – claim the darker forces are merely an aspect of the psyche, the unconscious or whatever. [Both the Church of Satan and the Temple of Set make this claim.] They do this for two reasons. First, they need to – because they want to feel safe; they want to be able to play their pseudo-Satanic, pseudo-intellectual, games in a mostly urbanized safety, because the members of such groups are not proud, characterful, self-aware individuals: they need the comfort of a group, of a ‘leader’, of ethical guidelines, of feeling that Satan can be controlled by some meaningless mumbo-jumbo. In effect, the members and leaders of these groups are weak – they lack self-discipline; they lack even the desire for real self-mastery, content as they are to continue with edifying their own weaknesses, with massaging their inflated egos.

Second, such groups and their members do not really understand the Sinister. They have had no real experience of the primal, numinous, supra-personal power of the dark forces – of how that power can destroy individuals. In effect, they have never really ‘tapped into’ the acausal itself – to what is really sinister. They have never really confronted Satan. They have never really striven to be like Satan – to become one with Him; to merge with the acausal itself; to become a ‘nexion’ for the acausal, for sinister energies. This becoming-one is what makes, what creates a genuine Satanic Master/Lady Master, as living alone like a hermit creates the Adept. It is dangerous, naturally – but the only means whereby that synthesis which is beyond the synthesis that is individuation can be achieved. There is thus a real, a genuine, transcending beyond ‘good’ and ‘evil’; beyond ‘light’ and ‘dark’. This achievement, as with all real achievements of an Occult kind, derives from practical experience – from a real personal knowledge. Anything else is mere affectation, mere pose.

Other groups have tried to ‘intellectualize’ Satanism – to take away the real experiences by which genuine Satanic character is formed. Or they wallow in the weaknesses of those addicted to impulses they cannot understand and do not have the strength to control. They have tried and continue to try and make Satanism respectable and safe – just another ‘religion’. They fantasize, and play games. They simply do not understand Satanism as a means to create new, more highly evolved, individuals. In reality, the genuine Satanist creates by participating in real life, the dreams, the standards of excellence, the élan which others often aspire to emulate. A genuine Satanist can be like a beast of prey – in real life. They can be and sometimes are, in real life, assassins, warriors, outlaws. The imitation Satanists pretend to be such things – usually by means of some stupid ‘ritual’. The Satanist is sinister and dark, in real life – and then they move on, to new experiences, to even higher levels of understanding until eventually they acquire real wisdom, or are destroyed. Whatever, they will have really lived, ‘on the edge’; they will really have achieved something with their lives. They will have inspired others. They will in some way by their living have ‘presenced’ the dark forces on earth. If they survive – their rewards are their achievements and the wisdom that awaits. If they do not survive, at least they will have done something with their lives.

Thus does the ONA way express and exemplify Satanism in action.

Anton Long (1994 e.n.)

The Quintessence of the ONA

What it is essential to understand is that the Order of Nine Angles is based upon several fundamental, and many unique, esoteric principles, which esoteric principles include the following:

(1) That we human beings possess the potential to consciously evolve to become the genesis of a new human species, and that genuine esoteric Arts – and especially and in particular The Dark Arts – are one of the most viable ways by which such a conscious evolution can occur;

(2) That genuine esoteric knowledge and insight – and thus genuine Occult advancement – requires both self-achievement through practical deeds and a self-honesty, a genuine knowing and understanding of one’s own self;

(3) That the Cosmos may be apprehended through a bifurcation of both Time and Space, described as such an apprehension is by causal and acausal Universes, and that:

(a) we, as living beings, are an example of acausal energy being presenced in our physical causal Universe;

(b) all causal life is life because there is an “intrusion” of acausal energy into the causal – that is, all causal life is a nexion to the acausal, with we human beings possessing the latent ability to not only apprehend the nexion we are but also to know and utilize certain acausal energies;

(c) magick is the presencing, by us, of certain types of acausal energy by means of a causal nexion, already existing or one brought-into-being;

(d) there exists, in the acausal Universe, certain types of acausal life, of diverse species, some of which species we can apprehend if we possess (i) the esoteric knowledge required to presence such acausal entities or (ii) the esoteric ability and skill to travel into the realms of the acausal;

(e) certain acausal entities have been presenced, in times past, on Earth – and thus become known to human beings, and these include entities known to us by their exoteric “names” Satan, and the Dark Goddess, Baphomet;

(f) certain causal – and Occult – symbolism and symbologies may be and often are useful aids and means for us as human beings to begin the process of acausal apprehension and the knowing and utilization of certain acausal (”Occult”/magickal) energies;

(g) our evolution has been, is and will continue to be – until we evolve to become a more evolved species – based upon what it is convenient to describe as the sinister dialectic;

(h) the sinister dialectic is a process of disruption, destruction, re-birth, renewal, heresy, and change; and on the practical level involves creating, fermenting, and aiding such causal things as strife, Chaos, revolution, heresy, and culling;

(i) to evolve into a higher species is to evolve toward, and into, the acausal Universe itself; that is, to become-like The Dark Ones, themselves; to become both a causal and an acausal species, existing in both the causal and the acausal.

Thus, two of the primary aims of the ONA are (1) to use The Dark Tradition to create Adepts and, over a long period of causal Time, aid and enhance and create that new, more evolved, human species of which genuine Sinister Adepts may be considered to be the phenotype; and (2) to use the sinister dialectic (and thus Aeonic Magick and genuine Sinister Arts) to aid and enhance and make possible our evolution toward the acausal. Furthermore, to achieve these aims will take a certain amount of causal Time, of the order of several centuries.

Hence, it should be clear – to those possessed of genuine Occult insight – that the ONA has both an outer (exoteric) and an inner (esoteric) nature and meaning. Or, expressed in a more truistic, and simple, way, the understanding and knowledge of the Adept (and of those beyond) is not that of the the novice and the Initiate. The exoteric aspect is re-presented in such works as The Black Book of Satan – and in the ceremonies and methods of traditional Satanism themselves (including the symbolism of the Tree of Wyrd) – while the esoteric aspect is re-presented in such ONA MSS as Mythos of the Dark Gods and The Five-Dimensional Magick of the Seventh Way, and especially in and by our Aeonic Magick and our practical deeds which presence the dark. For it is such Aeonic Magick, such practical sinister deeds, and the creation of genuine Sinister Adepts – over a period of decades and centuries – which re-present, and which manifest, the true nature of the Order of Nine Angles.

In addition, three further things about the ONA should also be obvious to those possessed of genuine Occult insight. First, that – in its esoteric essence – the ONA is not a mundane Occult Order of the Old Aeon type. For it is a particular causal nexion, brought-into-being for specific purposes; and thus is now a living-entity imbued with certain acausal energies; which entity now has life, a being, of its own, and which thus is immune to – and not concerned with – the inane criticisms of the inane, many of whom continue to delude themselves about their Occult knowledge and abilities.

Second, that by evolution we mean an increase in acausal energies both within ourselves, as individuals, and as presenced in our causal Universe (and thus presenced upon our planet, Earth). These acausal energies cause, provoke, and aid our own evolution, our own change, as individuals (toward, and beyond, Adeptship), and also cause, provoke and aid change within those constructs we humans construct, such as “society” and the “political” – and “religious” – causal forms (or abstractions) which we human beings (both Occultists, and otherwise) have used, do use and can use in the service of such evolutionary change, with such forms only being a causal means, and not representative of the acausal essence, which acausal essence can be, and has been, apprehended, and manifest, as Chaos.

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

Anton Long
Order of Nine Angles
119 Year of Fayen

A New Imperium

Aeonic Notes IX-A

A New Imperium

The Imperium which Vindex will create will be different from previous Empires because it will be a conscious creation: the result of a reasoned, honourable, civilized, approach: that is, it will be based upon honour, and will be the result of the esoteric understanding we have achieved over hundreds, indeed thousands, of years.

This means it will not impose itself by force of arms upon others. Rather, it means it will be composed of thinking warriors who uphold honour and who prefer combat to dishonourable modern war. In particular, it means a federation of countries, or nations, who co-operate together in the pursuit of a numinous goal: not an Empire in the old sense of domination and conquest and occupation.

The old type of Empire belongs in the past: it is unsuitable for an honourable, rational, people. Furthermore, the old type of Empire is founded upon a basic error.
The basic mistake is to believe that war can solve problems or be of benefit. Thus to have war as a political policy is stupid. This mistake about war arises from two things: (1) a lack of perspective, and thus a viewing of events in current rather than historical terms; (2) failing to act in accord with the ethics of honour.
Every old type of Empire has a time of glory; as it has to maintain itself by occupation, war, and repression. Every such Empire declines, and is then destroyed. Sometimes an Empire may last a few decades; sometimes a century or more. Rarely, a few centuries. After the destruction of the Empire, there follows a period of chaos, of barbarism, of regression, with only a few positive attributes of the Empire remaining: some stories of glory, perhaps; or some literature; some monuments, or some technological or scientific achievement. But a great detail is lost.
What applies to an Empire applies to the results of terrestrial wars – such as the occupation of a foreign country after victory in a war or after an invasion. Such occupation may well last for a while: a few years; a decade; several decades. But it will inevitably end, through either a successful uprising (often after several failed attempts) or through the withdrawal of the occupiers, for military, economic, or political reasons, and while some elements of the occupying forces may remain (in terms of their culture, ideas, and so on), a great deal is lost. In the meantime, thousands upon thousands of people have been injured, killed, repressed or dishonourably confined in prisons. Furthermore, it is the honourable right and duty of those under occupation to resist, using lethal force – and to try and take away this right and duty, by making it “illegal”, as all occupying forces do, is dishonourable in itself, the act of the bully, the tyrant. It is also the right of individuals to possess weapons, and one of the many dishonourable things an army of occupation does is make possession of weapons illegal.

This old imperial process is incredibly wasteful, and stupid, because the positive, evolutionary, civilized, changes which Empires sometimes bring can be achieved in not only less wasteful ways but also in ways which can ensure much greater, and longer lasting, evolutionary change.

In brief, imperial conquest and colonialism are short-term solutions: in Aeonic terms – in the timescale of civilizations and Aeons – they are failures, detrimental to the long-term evolution that is required.

In terms of acquiring new living-space – often used as an argument in favour of Empires and conquest and colonialism – the honourable, futuristic solution is the colonization of Outer Space.
In terms of war, the new Imperium – or Stellar Federation or Cosmic Federation or Cosmic Reich or whatever we want to call it – would use force only as a last means of self-defence of its own territory or homeland, or when there needs to be an honourable combat between it and its enemies.

In addition, it needs to be understood that modern warfare is for the most part dishonourable, employing as it does cowardly methods – such as aerial bombing – which an honourable warrior would refuse to use, condone, or accept. The warriors of the new Imperium, the troops of Vindex, will seek honourable combat, a fair fight, rather than impersonal war. Honourable combat means personal fighting between groups of warriors, or armies. It means an end to the dishonour which has blighted armies for hundreds of years. It means a return to civilized treatment of captured or surrendering soldiers – allowing them to retain their honour, and go free. It means a conscious decision – based upon honour – to do only that which is honourable, and which befits an honourable warrior.

Honour, and Learning from History

I give one example of learning from history: NS Germany. One mistake was to initiate a war, and to seek new living-space in already occupied lands.

Of course, war against NS Germany was inevitable – just like the recent war against Iraq was inevitable. In the case of Iraq the cabal spent over ten years – from the time of the Gulf War – trying to starve the people into submission, and destroying the defensive capability of the Iraqi defence forces.

But Germany should have waited, and most certainly not launched offensives in other countries. The cabal would then have to had resorted to invading Germany, which would have taken perhaps a few more years to organize, giving NS Germany more time to create a genuine NS society, and prepare to defend Germany. More alliances should have been saught, and NS exported as a revolutionary creed. Had the cabal invaded Germany, they would have been on dubious moral ground, and effective resistance could have been undertaken against the occupying forces.
The effort that went into the war should have been directed toward building a stronger Germany, and showing, by example, that NS worked. In addition, scientific research should have been undertaken into spacecraft.

But this, of course, is hindsight. What happened, happened. We have to learn the lessons. One lesson is to evolve NS itself – which has been done, based upon the ideal of honour and the vision of a Galactic Empire or Federation, created by a NS homeland which seeks allies among the various peoples and cultures of Earth on the basis of honour and mutual respect (see, for example, the recent NS writings of Dave Myatt, such as The Meaning of National-Socialism (Third Edition, 115yf), The Theology of National-Socialism, and Why National-Socialism Is Not Racist).

In the recent case of Iraq, Saddam should have used that time to find allies, for example Syria and Iran, and done what was necessary to make such an alliance work. Preparation should have gone into creating effective resistance forces. [It may well be that this resistance work was done, judging by recent events in Iraq.]

Conclusion

It is to understood that the policies of Vindex, of the new Imperium, will result primarily from honour, and also from a rational understanding of those forces which have and do shape our history and evolution. In addition, the perspective – the motivation – of Vindex and the new Imperium is futuristic, of centuries, of evolution itself, and not the result of some short-sighted political opportunism or some unconscious instinct or desire.

One purpose of esoteric Orders such as the ONA is to understand these forces and to transmit this understanding via various means, which includes the Grand Master, or Magus, of the Order giving advice based on the esoteric understanding and the wisdom they have achieved.

In essence, the new Imperium will be a practical manifestation of the Law of the New Aeon, which is personal honour. That is, it will be founded by, and maintained by, thinking, honourable, warriors: who themselves will be a new archetype, a new type of human being. These new warriors will not compromise their honour to achieve temporary – and Aeonically worthless – gains.

ONA
114yf

Notes:

Vindex:

The name of the exoteric (or “outer”) nexion through which powerful acausal energies are presenced on Earth in order to destroy the current status quo (the Old Aeon, now manifest in the so-called New World Order) and prepare the way for – and inaugurate the practical beginnings of – the New Aeon. Like Falcifer (q.v.), Vindex can be presenced (”manifest”) in an individual (who may be male or female). If an individual, Vindex is the embodiment of The Law of the New Aeon, which is personal honour [See the ONA MSS The Law of the New Aeon and Tyrannies End: Anarchy, Magick and the Law of Personal Honour].

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

Falcifer:

The exoteric name given to the esoteric (or “hidden”) nexion which is opened by Adepts to prepare the way for Vindex. This nexion – like Vindex – may be presenced in a specific individual, or in a group of individuals. There is a symbiotic relationship between Falcifer and Vindex, who – if presenced in individuals – can be either male or female.

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Hardcore Hate, Ultra-violence, and Heresy

Hardcore Hate, Ultra-violence, and Heresy

Let it be understood, again – that we of the Order of Nine Angles revel and delight in genuine heresy, in a defiant individuality, and in being amoral. Thus, when we are criticized for inciting hate and violence, and for affirming human culling, we say: so what? For that is what we do, and we do what we do because we embrace the Dark; we desire The Dark; we seek to Presence The Dark – Chaos – upon Earth and in and through others. Thus do we willingly, gladly, laughingly embrace hardcore hate, ultra-violence, and heresy.

For we love to challenge “normals” and cause offence, for such things may be the genesis of a cathartic insight, for some.

Thus, when we are criticized for championing what is heretical in our societies, we say: so what? For that is what we do. Thus do we sometimes gladly praise in our Rites, our lives and through our actions, individuals such as Adolf Hitler and National Socialism itself: and each and every other heresy of our times – and if some shudder and direct epithets and “terms” at us, our response is to laugh and raise our arm in a fascist salute. For, unlike the shuddering ones, the normals, the mundanes, we revel in life itself: our blasphemies a liberation for ourselves and for others.

Thus do we seek to ignore, to transgress, the laws, the limits, that the mundanes set to protect themselves and their societies, for we are rebellion itself: outlaws who thrive beyond and in the margins that mark the boundary between The Light and The Dark.

Thus do we desire our name – as known in the world of the mundanes, and as known in the world of The Dark – to become a synonym for Chaos, liberation, culling, and revolutionary change.

Not for the ONA – or anyone connected with it – cosy intellectual discussions about obscure esoteric matters. Not for the ONA – or anyone connected with it – the scribblings of Occult internet forums where those who-do-not-know converse with those who-do-not-do. Not for the ONA – or anyone connected with it – any sincere affirmation of or any sincere identification with the ways, the politics, the religions, the world, of the mundanes. Not for the ONA – or anyone connected with it – some urban or suburban “Temple”. Not for the ONA – or anyone connected with it – ONA meetings, conferences and dialogues.

Instead, our way is the way of action, of deeds, of violence, terror, revolution, combat, war. The way of the defiant individual – the real heretic who leads and manipulates others, the human shapeshifter who plays, who acts, a rôle in the living game which is the life, the societies, of the mundanes.

Thus those who use our name in vain should beware: for we willingly, gladly, laughingly, embrace hardcore hate, ultra-violence, and heresy, dedicated as we are to bringing real Chaos to the lives of the mundanes, to disrupting and destroying their societies and all their ways of life.

We there is The Darkness, we are. Where there is Chaos, you will find us lurking, leading, manipulating. Where there is Heresy, you will find us as instigators, as champions of The Forbidden. And where there is a law, you will find us transgressing it…

Sortiarius
Order of Nine Angles
119yf

A Darkness, Curving

A Darkness, Curving

She was dead, and all he could do was hold her still warm hand while the cold wind outside rattled the sash-framed window and the bedside light spread its circle of dim light upon the bed. Outside, in the dark of that cloudy night, the Cockerel began to crow. There was an Owl, then and not far away, screeking for a while, and Oswald sat by old Oak bed – beside her now Earthly-lifeless body – hardly breathing, and he was still there as the dull Dawn broke beyond the window and his sister showed the Doctor into the room who, holding to his modern profession, pretended not to notice the folk-charms entwined around the headboard and the small glass bottles of home-made unctions on the dark, old, table where a faded sepia photograph in a tarnished silver frame showed a comely women in a bonnet holding what appeared to be Venetian full-face mask of unsmiling bearded man.

Oswald left them, then, to descend the steep stairs of the old, cold, stone-built Shropshire farmhouse, gather his tweed cap from the peg by the back door, and to wander into the old Dairy that abutted the back of the farmhouse. His three farm dogs were pleased to see him, and he let them out from their sleeping quarters where they fastly ran – as they always did each morning – into the yard and then into the meadow field behind the barn. Oswald himself – slowly now, like the old man he might be in twenty years – walked the short distance to the old Orchard of decaying Apple trees that held the wooden chicken coup, and he was unfastening that door, having removed the long bolt that held it in place – a defence against the Fox – when he remembered he had forgotten the Chicken’s feed.

This had been her job – except for the past weeks of her illness – and an early task she liked, and he returned to the old Dairy to gather a pail full of feed. Then, the chickens freed and fed, he leant on the wooden gate – one end tied to the sagging almost broken wooden post by bailing twine – to watch them as they spread out among the tufted field of grass, pecking, searching. For twenty-five years – for twenty-five years – she had brought love, companionship, and a mostly wordless esoteric understanding to his rural and rather taciturn life.

Slowly the low alto-cumulus cloud, westerly-wind-driven, broke to reveal patches of blue, and once, twice, one of the farm cats came to attract his attention, meowing – from a safe distance – in search of easy food. Then, disappointed, it sauntered off back toward the barn where during the day and sometimes at night it slept among the hay.

Oswald must have stood for a long time at the gate, for his sister came to stand beside him and place her hand gently upon his shoulder. “The Doctor’s gone, and I’ve made some breakfast. He’ll give us the Death Certificate in a few days.”

He turned, and briefly smiled a sad half-smile as the wind caught the blonde hair that has somehow escaped from his sister’s single rather old-fashioned plait. Years younger than him, she had been – was – married, but those recent and few childless years were not kind to her as he, her husband, squandered their meagre earnings every evening at the Inn in the village where they lived and his fists of paranoid jealous fury bruised her body, bleak week after bleak bruising week, while her plain soft beauty was beginning to become gradually broken down.

But here, there was a peaceful calm, and for a minute – more – they, brother, sister, stood together. No words could capture their sorrow, no gesture relieve the sadness and the pain, and so they walked slowly across the muddy yard to sit at the table in that large kitchen. Jane had made and lit a fire in the glass-fronted woodburning stove and they sat, at the Oak table, upon their worn Oak chairs, to eat – to be – in silence.

Their peace, the silence, did not last, and the loud persistent rapping on the front door roused Oswald from his remembering of times past so lovingly, so esoterically, shared.

“Where’s she?” Jane’s husband demanded, before pushing a surprised Oswald aside and rushing along the hall into the kitchen.

Jane sat there, at the table, unmoving.

“You slut!” He shouted, and went to grab her arm. He was a tall man of stocky build, his complexion ruddied by his outdoor working life, and he had hoisted her to his feet when Oswald intervened, grasping the man’s left arm.

“Keep out of this!” Jane’s husband shouted, easily freeing himself from Oswald’s grip.

Oswald took several steps back before saying, “Get out of my house, now.”

“Or what?” Jane’s husband said, turning toward Oswald and smiling, arrogantly sure of himself, of his physical prowess. “Come on then! You stupid little twat! You and your kind don’t frighten me!”

“You didna heed our warning,” Oswald hatefully said to him.

The scars on the man’s face were still visible, but the beating had done nothing to change his temper and he lurched toward Oswald. Jane tried to restrain her husband, but he shoved her violently away and she fell to the floor.

Suddenly, Oswald himself became enraged. This intrusion into his house, the assault on his sister, the man’s arrogance – but perhaps most of all the darkness, curving, growing, within him – combined to transform him in that instant and he became an instinctive animal rushing toward a menacing intruder.

Then they were on the ground, grappling with each other, overturning furniture and chairs, until Oswald with a dark growing strength pinned his adversary down, his fists pummelling pummelling the man’s head and face until his fury, his animal fury, subsided.  He got up, then, as Jane embraced him, and they stood together – brother and sister – for what seemed a long time while, outside, the Sun of early October rose into a clear sky and a few cars passed along the narrow hedged-lined country lane that joined the hamlet of his farmhouse to the village that bore her loveless marriage-home.

It was the barking of the three returning dogs that roused them, and she went to kneel down to her husband as her brother stood, with bloodied knuckles, holding onto the back of a chair.

“He is dead…” her quiet voice said.

^^^

They sat there at their breakfast table, in silence, for nearly half an hour. He did not explain what he was going to do, and she did not ask, but she helped him lift the dead body of her husband into the hand cart that her brother brought to the back door of the Dairy and watched him haul it away, followed by his dogs, before she attended to the mess in the kitchen.

There was furniture to right; broken crockery to collect, dispose of; blood-stains on the tiled floor to clean and wash away. And she had restored the place to its former neat, clean, appearance – the table set again – when he returned, sweaty, muddy, bloody. She made a pot of tea, and they drank with no words between them until she said, “His car…”

He changed his clothes to leave to drive that car far enough away, and it was a long walk back, over hilly fields, a stream, from the place of its abandonment, so that by the time he returned there was an Undertaker’s van parked where the wooden lane-hedged gate led to the farmyard behind his house. But Jane had dealt with everything in his absence and he was left to stand, cap in hand, by his front garden fence, as the two sombre men discreetly completed the last part of their business, respectfully bowing their heads toward him before Jane handed each of them a gift, wrapped in hessian sacking.

“You must be hungry,” Jane said as she came to her brother to hold his hand while he watched the black van trundle away along the lane.

“No,” he sighed as a wistful desire to have his wife back, alive, assailed him.

“You really should eat something.”

“Maybe.”

And she went down to cellar darkness to fetch a special-something, glass-jar kept, that she with her old-knowing knew would aid him.

^^^

That day set the pattern for their lives together, for he would rise early – as he had done for decades – to begin the toiling tasks of his day while she busied herself with domestic duties. They seldom spoke – for there seemed no need – and he dourly went about his business on the farm, tending to his scores of free-range Tamworth pigs, until the funeral day arrived. It was a quiet affair, as he desired, at the village Church six miles distant, and of the seven mourners present he, in his one suit, of brown Tweed, spoke to only three: village ladies of elderly years who came, respectfully, dressed in black.

“Such a grieving you must have for your Rounwytha,” one of them whisperingly said after a sand-filled coffin had been laid in earth where the ancient Yew stretched forth its branches over old graves in a hedge-lined corner.

“Yes,” he mumbled.

“Come you now,” another said, and touched his hand. “There’ll be another, I know.”

He sighed then as she – outwardly elderly, frail, with a face of former youthful beauty – looked at him with esoteric smile. He felt the old strength there, within her, as it had been within his wife, and as she the elderly passed part forth to be again with him, he was again the land around. For there was a still warm Sun to breathe his – their – world with Life; a Buzzard circling in skies above; a breeze to break by sound of leaves such churchyard silence as then entwined them.

“Jane awaits,” the lady said, “she’s free, now,” and he – as if bidden – loped away to stand beside his fair young sister. The four coffin-bearers, mourners – tough, sinewed – bowed their heads toward him, and Jane acknowledged them with smile. For there would be gifts again for them, as when after one early night not long passed they had met to warn to beat her bully-husband.

It was weeks later on one dry Sunny cold morning day when, after such premonition as awoke her, they had their only reason to return, placing fresh flowers on that empty grave as two un-local men approached them.

“I’m sorry to trouble you,” the taller and older of the men said to Oswald’s sister. “I’m Detective Constable Judd.” He fumbled in the inner pocket of his suit for his Warrant Card. “Shrewsbury CID. Would it be alright if I asked you a few questions? About your husband.”

Jane politely smiled at him.

“When did you last see your husband?” he asked.

“A few weeks ago – on the morning that my brother’s wife died. Why?”

“His employer reported him missing. We found his car, abandoned. You’ve not heard from him since then?”

“No.”

“You’re staying with your brother, I understand?”

“Yes.”

“She has been,” Oswald interjected, “since before when my wife was ill.”

“Did he arrive by car?” the Policeman asked Jane.

“Yes.”

“What time did he leave?”

“Some hours before the undertakers arrived at noon.”

“Would you mind telling me why you left to stay with your brother?”

Oswald interjected again. ” ‘Cos he was bad news, that’s why. The drink. The gambling. Not to mention the beatings. Cowardly bastard.”

“I see,” Judd said, revealing no emotion.

“Best thing she ever did,” Oswald continued, “leaving him. Didn’t want go back, neither.”

“You didn’t like him?” Judd asked Oswald.

“Made no secret of it. Anyone from round here tell you that. Many people round here didn’t like that one – always fighting, riling people he was. Came see her that morning – told him to go.”

“And he did?”

“He did. I said to him: my wife’s just died – he knew she was ill, dying, that Jane was looking after her – and he must have had some heart in him somewhere I suppose, for he just up and left, went away, not saying a word.”

“You have not heard from him, since?”

“No, I haven’t,” Jane answered.

“You’re not concerned?” Judd asked her.

She shook her head, but it was Oswald who said, “Why would she? Better off where she is. Should ‘ave left him long time ago.” Then, turning to his sister, “Never knew why’s you married him.”

“I loved him. Least ways, I did, once,” she replied.

“Thank you, thank you,” Judd said to both of them, meaning it. “If you hear from him, I’d appreciate it if you would let us know.”

“Yes, yes of course,” Jane said.

Then they were gone, walking back to their car parked by the low stone wall that bounded the South side of that Churchyard.

“Routine,” Jane said to him, and they did not speak of the matter again either as they walked the miles on footpath and over hill back to the farm, or as they resumed their daily routine, nor at night, their day of tasks complete, when he – tired – went to his room, and she to hers.

So October gave way to cold, damp, sunless November where their trees became barren of leaves, apples were stored away, hedge berries picked for jam, early darkness descended, and there was need of an evening fire in the stone fireplace of the sitting room where they would sit, each in their own worn familiar chair, in silence: she, more often than not reading by dim light of nearby lamp, and he staring into flames. Each Friday would find him alone in daylight hours, for she left to leave him alone with his work, driving his rust-stained car to town, ten miles distant, to buy whatever supplies they needed, while Sunday Dawn would find them together in their silence – in whatever weather – in large-pond field by old Albert-Oak whose fulsome branches thickly sheltered grave of Oswald’s wife. Jane would scatter flowers then upon the leaf-littered grass to say her ancient intonations, grand-mother given, for they and she were of that ancient way which grieved them with that scent of Earth and bade them welcome warm Spring as time to grow and darkening Autumn as time to store, when perchance a certain sacrifice was due as turned that Earth of theirs past seventeen seasons of each life-bearing Summer.

Thus did their routine continue until that late evening three days past the fullness of the moon when such a storm as brought some tree branches down in old Orchard swept across the hilly border land with beating rain. He had been out, securing, checking, fences, pens, pigs, and returned soaked, his left hand gashed by wire. She came to him then, as he – boots, torn waterproofs, divested in the Dairy – stood by wood stove in that kitchen. There was bandage, for his hand, warmth of female fingers gentle on his wrist, and he turned to look at her, holding softly her by arms.

She was smiling as a young girl, nervous, and he so close he could smell her lavender scented freshly bathed body wrapped in flannelette nightdress patterned by small pink flowers. So he yearning moved closer until their bodies touched to feel her breasts slightly lightly pressing against him. He kissed her then, very gently, on her lips, and she did not flinch nor move away and so they walked, bodies touching, yearning, those steep stairs to her room where she helped him, and slowly, remove still wet clothes, as he helped her free her body from warming long nightdress.

No words spoken when he kissed her breasts and when they lay, side by side and naked, for a while, tenderly touching, kissing, before he moved to lie above her to ease her legs apart with his to place his straining erection inside her warm welcoming vagina while rain made sounds upon the panes of bedroom window and wind creaked trees and she eagerly held him, wrapping her legs around his back, and his thrusts sweated them until after long-lasting rhythm they groaned to spasm in an almost mutual ecstasy of pure lascivious joyful-delight.

He did not leave her then, but slept – as he knew she wished as storm outside gave way to peace – in her arms under a warming duvet until the light of day awoke them.

There were no words between them, then that Dawn, only kisses, with she kissing him until he aroused again let her lie upon him and guide his erection into her. He held her breasts to feel their warmth and softness, to kiss each nipple. And when he stopped, she with silent gestures urged him on until his teeth massaged each now protruding nipple in turn harder and harder as her rising and then descending quickened in pace until her own shuddering desired ecstasy came when he madly-desiring turned her now relaxing body to be below him and he thrust ecstatically into and out of her until that moment of arching back and straining body when all the seed left within him was joyfully drained away to be with her.

They needed no words and none were said on that morning or on those that followed each of their then every shared night together, and in the days after they began again to be at peace, joyful, slowly at first, and then when – three weeks later – she quietly suggested they be joined on-ground in hill-top field, trees-around, he, sombrely, remembering, agreed. And so they did, on coldish full-moon night when body of naked sister warmed naked brother while they entwined brought forth such a wrydful knowing as filled them both to overflowing to bring a warmth to rouse trees from beginning Winter sleep and even soil itself, promising fruitful growth when Sun-warmth came forth next Earthly-solar-cycle, while – nearby as Buzzard fly – a lady with a face of former youthful beauty before wood-fire sat, wrydful, knowing, smiling, knitting baby-clothes.

Winter saw them together, happy, keeping that their silence, until that morning when she awoke, late, long after he had departed to his work. She was uneasy, then, for a while, feeling as she had for days how her body had changed even before the nausea made her, briefly, stand to steady herself. She went to him, then, dressed, as he toiled away, cleaning out one of the many breeze-block pens which at night and during hardy stormy weather held his porcine stock.

“I’m pregnant,” she directly said.

He was pleased, elated, and went to embrace her – but desisted, given his smelly dirty working clothes.

He came in then to kitchen, following her, and – dirty clothes changed for ones of sister-cleaned – sat with her by lit and warmful stove.

She did not have to ask that obvious question, for he rose to stand beside her to place his hand gently over her womb and kiss her on her lips.

“We’ll be alright,” he said.

“I know, for she – them three – are watching over us.”

He, understanding, smiled, bowed, to return to his toiling pleasing work.

^^^

The day was unusually warm, even for that blossoming time of year, and they were in old Orchard sitting Sun-shaded eating Jane’s prepared luncheon spread when he leant over to kiss her fully, longly, on her lips and briefly fondle her body and her breasts, and it was only the barking of the dogs that warned them.

“I’m sorry,” the youngish stranger man said, “to disturb you.” And he smiled a wryful smile as dogs growled and barked and he walked up muddy path from still-open gate.

“Yes?” Oswald gruffly said rising to his feet while his sister – not quite at pregnancy full-term – rested her back against that friendly tree.

“Hi, I’m Jonathon. Jonathon Wistman?”  He waited for recognition, and when none came, he added, “The writer. I wrote you a letter some weeks ago.”

“Don’t read letters.” His three dogs came to sit down beside him, baring their teeth at the intruder.

“Perhaps,” Wistman said, turning to Jane and smiling in a knowing city-kind of way, “you may have?”

“Folk-lore of Shropshire?”

“Yes, indeed! Research for my book.”

“Not interested,” Oswald said.

“Perhaps, your sister – ” Wistman began to say.

“Neither is she.”

“But you must know the legends surrounding this place – that wood,” and he pointed to where hill-top field hid, by trees, that sacred clearing.

“I’ll bid you good-day, then,” Oswald said, turning his back on the man and holding out his hand for Jane, who he helped to her feet. She whispered to him then and he – momentarily startled – stole a scything-look at the man, steadied, calmed, himself enough to say, to Wistman, “Join us for some tea, inside, would you?”

Pleased, Wistman said, “Yes, of course. Thank you! That would be jolly nice! It’s been a long walk.”

Jane – as befitted her stage of bearing – slowly led him toward the farmhouse while Oswald followed behind, and the youngish man from the city did not notice him palm a rock from stony path as he did not see Oswald raise his arm to smash the rock down upon his head. The body fell, limply, to the ground where puddles met a few tufts of feet-worn grass, and Oswald struck again as dogs howled and the hot Sun bore hotly down amid the song-bird broken-silence where a Cockerel crowed as a Cockerel crows, and a woman, with a face of former youthful beauty – not far as Buzzard fly – smiled her smile of relief. For there would be no telling now of brother-sister story, rending such darkness as cloaked them.

Oswald did not explain what he was going to do, and Jane did not ask, but she helped him lift the dead body into the hand cart that her brother brought, and watched him wheel it away before she got water to wash away the few stains of blood and bury the rock in the front flower-full pleasing garden. And when he returned – sweaty, muddy, bloody – she made a pot of tea and they sat, in silence, together in their coolful kitchen.

There would be no telling, now, she knew, and they would be free, with others of their kind, to celebrate special rouning when her water-brake and she squatting brought forth from womb that daughter-heiress, there where hill-top field hid, by trees, their sacred ancient clearing.

^^^

Anton Long
Order of Nine Angles
119 Year of Fayen

Guide To The Seven-Fold Sinister Way

A Complete Guide To The Seven-Fold Sinister Way

ONA

Introduction

The Seven-Fold Sinister Way is the name given to the system of training used by traditional Satanists. It is the practice of Satanism, by individual Satanists, and thus expresses Satanism in action.
The Way is an individual one – each stage, of the seven stages that make the Way, is achieved by the individual as a result of their own effort. To reach a particular stage, requires considerable effort by the individual, who works mostly on their own.
One aim of the Way is to create Satanic individuals – that is, to train individuals in the ways of Satanism. This Satanic training developes individual character, esoteric (or Occult) skills and self-insight. The individual also acquires genuine esoteric knowledge and a genuine understanding.
The Way itself enables any individual to achieve genuine magickal Adeptship (and beyond) and thus fulfil the potential latent within them – thus they can and do enhance their life, and achieve their unique Destiny.
The Way is essentially practical – involving experiences in the real world, and ordeals, as well as the completion of difficult, challenging tasks. It also involves a practical mastery of all forms of magick. The Way requires a sincere and genuine commitment, and it is both difficult and very dangerous. Success depends on this commitment by the individual.

The Way is divided into seven stages, and these mark a specific level of individual achievement. The stages are: Neophyte; Initiate; External Adept; Internal Adept; Master of Temple/Mistress of Earth [ or "Lady Master"]; Grand Master/Grand Mistress [ or "Grand Lady Master"]; Immortal. Sometimes, Initiates are described, or known, as “novices”; Internal Adepts as Priest/Priestess; a Grand Master as a Magus, and a Grand Mistress as a Magistra.
Each of these stages is associated with specific tasks, ordeals, rituals and so on, and a completion of each and all of these (given in detail below under the appropriate stage) is required before the next stage can be attempted. Also, each stage involves the individual in a certain amount of reading and study of Order manuscripts hereafter “manuscripts” is abbreviated as MSS, and “manuscript” as MS ]. The purpose of this reading and study is to provide a Satanic understanding of the tasks, ordeals, rituals and so on of the particular stage being attempted. Each stage represents a development of and in the individual – of their personality, their skills, their understanding, their knowledge and insight.
Before embarking on the first stage – that of Satanic Initiation – the individual who desires to follow the dark path of traditional Satanism should gain some understanding of what genuine Satanism is. To this end, the following Order MSS should be read:

^ Satanism – An Introduction For Prospective Adherents
^ The Sinister Path: An Introduction to Traditional Satanism
^ The Essence of the Sinister Path [contained in Hostia - Secret Teachings of the ONA]

I – Neophyte

The first task of a neophyte [the word means "a beginner; a new convert"] is to obtain copies of the various Order MSS which will be needed. These are: (1) The Black Book of Satan – A Guide to Satanic Ceremonial Magick; (2) Naos – A Guide to Becoming an Adept; and (3) Hostia – The Secret Teachings of the ONA (Volumes I & II). The following MSS (contained in Hostia) should be particularly studied in order to gain an understanding of traditional Satanism and its methods: (a) Selling Water By The River; (b) Satanism – The Sinister Shadow, Revealed; (c) Guide to Black Magick; (d) Ritual Magick – Dure and Sedue Ceremonial. The neophyte also needs to understand the fundamental concepts of magick, such as “causal” and “acausal” and here a study of the following Order MSS is useful: (a) Chapters 0 and I of Naos; (b) Aeonic Magick – A Basic Introduction.
The second task of a neophyte is to undertake the “secret task” appropriate to this first stage. This task is a necessary prelude to Satanic Initiation [ the task is detailed in the MS "The Secret Tasks of the Sinister Way", which is included as an Appendix to this present work].
The third task of a neophyte is to undertake a ritual of Satanic Initiation. If you are in contact with a traditional Satanic group, this can be a Ceremonial ritual. If you are working alone, or the group you are in contact with suggest it, it can be a Hermetic one of “Self-Initiation”. Both of these rituals of Initiation are given in detail in the Order MS The Black Book of Satan – A Guide to Satanic Ceremonial Magick. There is no difference between a Ceremonial Initiation, and a Hermetic Self-Initiation.
The fourth and final task of this stage involves the new Satanic Initiate in constructing and learning to play, The Star Game, details of which are given in the Order MS Naos.

II – Initiate

Tasks:
1) Study the Septenary System in detail [Naos] and begin hermetic magickal workings with the septenary spheres and pathways as described in Naos. Write a personal “magickal diary” about these workings. Study and begin to use the Sinister Tarot [copies of the Sinister Tarot, and study notes, are available from the ONA].
2) Undertake hermetic workings/rituals for specific personal desires/personal requests of your own choosing, as described in Naos. Record these, and the results, if any, in your magickal diary.
3) Set yourself one very demanding physical goal, train and achieve or surpass that goal. [Examples of minimum standards are, for men: walking thirty-two miles in less than seven hours in hilly terrain; running twenty miles in hilly terrain in less than two and a half hours. Cycling one hundred miles in under five and a half hours. For women, the acceptable minimum standards are: walking twenty-seven miles in hilly terrain in less than seven hours; running twenty miles in hilly terrain in less than three hours; cycling one hundred miles in under six and one quarter hours.]
4) Seek and find someone of the opposite sex to be your ‘magickal’ companion and sexual partner, and introduce this person to Satanism. Initiate them according to the rite in The Black Book of Satan. Undertake the path and sphere workings with this partner.
5) Obtain and study the Order MS The Temple of Satan [Part II of The Deofel Quartet]. A guide to this MS is given in the MSS The Deofel Quartet - Responses and Critical Analysis; and The Deofel Quartet – A Satanic Analysis. [Note: Part I of the Deofel Quartet - Falcifer, Lord of Darkness - is intended as entertaining Satanic fiction.]
6) Undertake an ‘Insight Role’ [see the Secret Tasks MS and the MS Insight Roles - A Guide, in Hostia.] This Insight Role is the Secret Task of this stage.
7) After completion of your Insight Role, undertake the Grade Ritual of External Adept, given in Naos.
The stage of Initiation can last – depending on the commitment of the Initiate – from six months to a year. Occasionally, it lasts two years.

Understanding Initiation:

Satanic Initiation is the awakening of the darker/sinister/unconscious aspects of the psyche, and of the inner (often repressed) and latent personality/character of the Initiate. It is also a personal commitment, by the Initiate, to the path of Satanism. The dark, or sinister, energies which are used/unleashed are symbolized by the symbols/forms of the Septenary System, and these symbols are used in the workings with the septenary spheres and pathways. These magickal workings provide a controlled, ritualized, or willed, experience of these dark energies or “forces” – and this practical experience begins the process of objectifying and understanding such energies, and thus these aspects of the psyche/personality of the Initiate. The Star Game takes this process of objectification further, enabling a complete and rational understanding – divorced from conventional “moral opposites”.
The physical goal which an Initiate must achieve developes personal qualities such as determination, self-discipline, élan. It enhances the vitality of the Initiate, and balances the inner magickal work.
The seeking and finding of a magickal companion begins the confrontation/understanding of the anima/animus (the female/male archetypes which exist in the psyche and beyond) in a practical way, and so increases self-understanding via direct experience. It also enables further magickal work to be done, of a necessary type.
An Insight Role developes real Satanic character in the individual; it is a severe test of the resolve, Satanic commitment and personality of the Initiate. The Grade Ritual which completes the stage of Initiation (and which leads to the next stage) is a magickal act of synthesis.

III – External Adept

Tasks:

1) Organize a magickal, and Satanic, group/magickal Temple. You must recruit members for this Satanic Temple, and teach them about Satanism. With your companion (or another one if personal circumstances have changed) you must Initiate these members according to the ceremonial ritual in The Black Book of Satan as you must perform ceremonial rituals on a regular basis. In this Temple, you will be the officiating Priest/Priestess, with your partner acting as the Priestess/Priest. Regular Sunedrions should be held, as detailed in the Black Book of Satan, as you should regularly perform rituals, both hermetic and ceremonial, for the satisfaction of your own desires and those of your members. You should run this Temple for between six and eighteen months.
2) Train for and undertake all three of the following different and demanding physical tasks – the minimum standards (for men) are: (a) walking thirty-two miles, in hilly terrain, in under seven hours while carrying a pack weighing at least 30 lbs; (b) running twenty-six miles in four hours; (c) cycling two hundred or more miles in twelve hours. [Those who have already achieved such goals in such activities should set themselves more demanding goals. For women, the minimum acceptable standards are: (a) walking twenty-seven miles in under seven hours while carrying a pack weighing at least 15 lbs. (b) running twenty-six miles in four and a half hours; (c) cycling one hundred and seventy miles in twelve hours.]
3) Undertake the ‘Secret Task’ as given in the Secret Tasks MS.
4) Study, construct and learn to play the advanced form of The Star Game.
5) Study Aeonics and the principles of Aeonic Magick, as detailed in Order MSS.
6) Study, and if possible practice, Esoteric Chant, as detailed in Order MSS [ particularly in Naos].
7) Study the esoteric traditions of traditional Satanism, and if so inclined [see 'Concerning The Satanic Temple' below] instruct your Temple members in this tradition. The tradition is contained in The Black Book of Satan; Naos; Hostia; The Deofel Quartet; Aeonic Magick and other Order MSS.
8) Prepare for, and undertake, the Grade Ritual of Internal Adept – if necessary choosing someone to run the Satanic Temple in your absence.

Concerning The Satanic Temple:

The Temple must be run for a minimum of six months, as you yourself must seek out, recruit, instruct and train, the members of this Temple. There must be at least four other members, excluding yourself and your companion, during these six months, as you must strive to obtain an equal balance between men and women. It is at your discretion whether or not you are honest about your intentions, and inform recruits/potential recruits that this Temple is one of your tasks as an External Adept, and that you yourself are not yet very advanced along the Satanic path. If you choose not to so inform your members, you must play the appropriate role. If you are considering keeping and expanding the Temple beyond the minimum period and into the next stage, that of Internal Adept, it is more practical to be honest from the outset. The crux is to decide whether you wish your Temple to be solely for your own External Adept purpose, or whether you want it be truely Satanic, with your members guided by you to become sincere and practising Satanists. If this latter, then you must be honest with them about your own progress along the path, and instruct them according to ONA tradition.
After this six months is over – with four or more members and many ceremonial rituals having been performed – you may disband the Temple, if you consider sufficient experience has been gained in magick/manipulation/pleasuring. However the time limit of six months, and the minimum of four other members, must be observed, otherwise the task is not completed, and the next stage – Internal Adept – is not possible. This particular task, of an External Adept, is only complete when these minimum conditions have been met, for such conditions are essential for practical ceremonial experience to be gained.

After these conditions have been met, you may opt to continue with, and expand, your Temple.

Understanding External Adept:

The tasks of an External Adept develope both magickal and personal experience, and from these a real, abiding, Satanic character is formed in the individual. This character, and the understanding and skills which go with it, are the essential foundations of the next stage, that of the Internal Adept.
The Temple enables various character roles to be directly assumed, and further developes the magickal skills, and magickal understanding, an Adept must possess. Particularly important here is skill in, and understanding of, ceremonial magick. Without this skill and understanding, Aeonic magick is not possible. The Temple also completes the experiencing of confronting, and integrating, the anima/animus.
From the many and diverse controlled and willed experiences, a genuine self-learning arises: the beginnings of the process of “individuation”, of esoteric Adeptship. [ See the Order MS Adeptship - Its Real Meaning and Significance.]

The stage of External Adept lasts from two to six years.

IV – Internal Adept

The basic task of an Internal Adept is to strive to fulfil their personal Destiny – that is, to presence the dark force by acting Satanically in the real world, thus affecting others, and causing changes in accord with the sinister dialectic of change. This personal Destiny is revealed, or becomes known, before or during the Grade Ritual of Internal Adept.
The Destiny is unique, and involves using the natural, and developed character and abilities of the individual. For some, the Destiny may be to continue with their Satanic Temple, teaching others, and guiding them in their turn along the Seven-Fold Way. For others, the Destiny may be creative, in the artistic or musical sense – presencing the sinister through new, invented and performed forms or works. For others, the Destiny may be to acquire influence and/or power, and using these to aid /produce Satanic change in accord with the sinister dialectic. For others, it may involve some heretical/adversarial or directly revolutionary or disruptive role, and thus seeking to change society. For others, the Destiny may be specific and specialized – being a warrior, or an assassin….. There are as many Destinies as there Adepts to undertake them.
While this Destiny is unfolding, the Adept will be increasing their esoteric knowledge and experience through a study and practice of Esoteric Chant, The Star Game, Aeonic Magick. Rites such as those of the Nine Angles will be undertaken. A complete and reasoned understanding of Aeons, Civilizations and other forms will be achieved, and with it the beginnings of wisdom.
After many years of striving to fulfil their Destiny, and after many years of experience and learning, the Adept will be propelled toward the next stage of the Way [ see the MS Mastery - Its Real Meaning and Significance; and the MS The Abyss where what occurs during Internal Adept is described.] When the time is right, the Grade Ritual of Master/Mistress will be undertaken. The time is right only after the Adept has spent years completing themselves, and their ’self-image’, having taken themselves to and beyond their limits – physical, mental, intellectual, moral, emotional. Being genuine Adepts, they will have the insight, and the honesty, to know what experiences, and what knowledge, they lack – and accordingly will seek to undergo such experiences, and learn such knowledge.

The stage of Internal Adept lasts from five to eleven years.

V – Master/Mistress

The fundamental tasks of this Grade are threefold:
1) The guiding of suitable individuals along the Seven-Fold Way, either on an individual basis, or as part of a structured Temple/group;
2) The performance of Aeonic Magick to aid the sinister dialectic;
3) The creation of new forms to enhance conscious understanding and to aid the presencing of acausal/sinister forces.
Further, and importantly, a Master/Mistress will be using their Aeonic understanding, and their skills to influence/bring about changes in the societies of their time – this is Aeonic Magick, but without “ritual”, as described in Parts III and IV of The Deofel Quartet. They will also be working to create long-term change (of centuries or more).
Few individuals reach the stage of Master/Mistress – so far, only one to two individuals a century, out of all the genuine esoteric traditions, have gone beyond the stage of Master/Mistress to that of Grand Master/Grand Mistress.
The stage of Master/Mistress lasts a minimum of seven years – when sufficient Aeonic works are completed/achieved, and wisdom attained, there is a moving toward the next stage, that of Grand Master/Grand Mistress.

Appendix – The Secret Tasks of the Sinister Way

The secret tasks have remained secret for a long time by virtue of their nature – they represent genuine Satanism in action and as such often are “a-moral”. Such esoteric tasks were revealed to an Initiate by the Master, or Adept, guiding and training that Initiate.
To understand the nature of these tasks, it is necessary for the Satanic novice to be familiar, and in agreement with, the secret teachings themselves, particularly as these relate to human sacrifice, or culling. [These teachings are contained in such Order MSS as (1) The Hard Reality of Satanism; (2) Satanism, Sacrifice and Crime; (3) Culling - A Guide to Sacrifice; (4) Guidelines for the Testing of Opfers; (5) Victims - A Sinister Expose; (6) The Practice of Evil in Context.] For a long time, the matters mentioned in the above secret MSS were transmitted only on an oral basis – it being forbidden for such teachings and practices to be written down or divulged to non-Initiates. However, as explained elsewhere, in several other MSS, this practice has now changed.
Accordingly, this present MS will detail the secret tasks which a Satanic novice must undertake as part of their commitment to Satanism. That is, these hitherto secret tasks – like the other tasks detailed in the MS A Complete Guide to the Seven-Fold Way – are both required and necessary: mandatory if progress is to be made upon the Way. Without them, there can be no genuine achievement along the Way, for it is such tasks which develope that character and those abilities which are Satanic and which thus represent the presencing of the dark forces on Earth via the agency (or vehicle) of the individual Satanist. These secret tasks – and the other tasks – represent the way of Satan. They are Satanic. As such, they a fitting only to a minority: to those who are, or those who desire to become, Satanists. Some who profess to be ‘Satanists’ – and some who wish to become Satanists – will hear of these tasks, or read them, and be surprised, perhaps even appalled, particuarly by the tasks that involve hunting and killing animals and culling human dross. Such people will say or write such things as “Such tasks are not necessary”. By saying or writing such things such people condemn themselves as “ordinary” and weak, as they will show they lack the demonic desire, the hardness, the toughness, the darkness which all genuine Satanic novices possess or must develope. Satanism is at it is – dark, and dangerous, and full of diabolic ecstasies and diabolic triumphs over the “ordinary”, the mundane and those who would keep everyone in servitude and thrall. So it is, so has it been, and so shall it continue to be – to enable evolution, to create what must be created, while the fearful majorities in their sloth, delusions and ignorance continue their morbid, Nazarene-like, sub-human existence.
As has been stated many times, genuine Satanism requires commitment – it requires self-effort, by the novice, over a period of years. It involves genuine ordeals, the achievement of difficult goals, the participation in pleasures, and the living of life in certain ways. Only thus are self-insight and genuine Occult ability born – only thus is a genuine Adept created.

Neophyte:

Before Initiation – and after undertaking the first task of a neophyte as given in the Guide – undertake the following task:

^ Find an area where game is plentiful and, equipping yourself with either a cross-bow or an ordinary bow (a longbow) hunt/stalk some suitable game, and make a kill. Skin and prepare this game yourself (if necessary – for example, a pheasant – ‘hanging’ the game until it is ready). When prepared and ready, cook and eat this game.
“Game” in this context means wild edible birds or animals such as venison, hare, rabbit, partridge, pheasant, wildfowl. For this task, you are undertaking the role of hunter, using primitive weapons. (Guns cannot be used for this task.) After completing this hunting task, either undertake the next task as given below – which is not obligatory - or repeat the task above, choosing a different type of game.

^ Obtain from a Nazarene place of worship some ‘hosts’ as used in their perverse and sordid rituals. If you are seeking Initiation into an established ceremonial group/Temple, this will probably be your task of fidelity to that group/Temple, with the hosts being used in the celebration of The Black Mass. If however you are undertaking a Self-Initiation (as given in The Black Book of Satan) then immediately following that rite of Self-Initiation you should trample on or otherwise defile these ‘hosts’ (e.g. by urinating on them) saying as you do so the following: “By this deed I pledge myself to counter Nazarene filth, and give myself, body, blood and soul, to Satan, Prince of Darkness.” You should then burn the hosts or what remains of them by placing them in a vessel containing flammable liquid and setting this alight, laughing as the burning seals your gesture and your oath.

Initiate:

After the rite or ceremony of your Initiation, and following the completion of the tasks as given in the Guide, you should choose and undertake, for between six to eighteen months, an Insight Role [see the MS Insight Roles - A Guide].

External Adept:

The following two tasks must both be undertaken successfully.

1) With your Temple formed as one of your External Adept tasks – see the Guide – perform a Black Mass using hosts obtained by one of the newer members of this Temple, or obtained by a candidate seeking Initiation.
2) Train several members, and yourself, in the undertaking of the tests relevant to choosing an opfer – a human sacrifice. Select some suitable victims, using Satanic guidelines for so selecting a victim, and undertake the relevant tests on each chosen victim. The victim or victims having been so chosen by failing such tests, perform The Death Ritual with the intent of eliminating by magickal means the chosen victim(s). Thereafter, and having completed all the necessary preparations, select a further victim using Aeonics or sinister strategy as a guide, and undertake a culling by disposing of the victim either during a suitable rite (e.g. The Ceremony of Recalling) or via practical means (e.g. assassination). You may elect to do this practical means yourself, or you may choose a trusted suitable member of your Temple to undertake this for the glory of the Temple. If you have elected for practical means, have your Temple undertake The Death Ritual at the chosen time.
It must be stressed that (i) the victim(s) must be chosen according to Satanic principles as given in the appropriate Order MSS; (ii) those so chosen must be tested according to Satanic principles as given in the appropriate Order MSS. Furthermore, the victims can be chosen either by you, or suggested by a member of your Temple, if those members are following the Satanic path in a committed way.
Beyond External Adept, there are no secret tasks of a prescribed nature, for those following the sinister path to undertake.

Order of Nine Angles

First issued 1979 e.n.

The Worthless Chatter of the Internet

When recently asked about criticism of the ONA, made via the medium of the Internet, the Grand Master of the Order of Nine Angles – Anton Long – replied:

“Their opinion and judgement of us – often erroneously based on some causal form we or some of our Adepts may use or some rôle an Adept or Master might assume – is irrelevant…

Most of the chatter on the Internet is worthless, ephemeral, the product of people with little esoteric knowledge and even less genuine practical esoteric and personal experience, with such people being led or controlled either by their own desires or by some unconscious impulse or by some causal abstract form or dogma they do not rationally comprehend, or by all of these things. Such chatter is almost always immediately reactive, never the product of a reflexion based on experience, and – when it is not simply inane – it is esoterically and/or intellectually shallow; worthless; pretentious.

Genuine esoteric wisdom arises from a reflexion born from personal, direct, practical experience: from an alchemical symbiosis; from that acausal growth that arises slowly over causal time. And it cannot, should not, be expressed in hasty words of the reactive, immediate, emotive kind based upon, dependant upon, some causal abstraction, some dogma, some causal form. Such wisdom is to be savoured; communicated, at best, on a personal basis, and otherwise in some form which enables others to reflect upon it, or judge it, over a period of causal time.

The only value, esoterically, of this Internet thing is that it allows – for the moment at least – the free dissemination of mythos, of causal forms, of various esoteric Ways, enabling people to access such things, and consider them and if necessary act upon or be inspired by them in their own way in their own causal time. Such action and such inspiration, to be esoterically valid, must of course take a certain amount of causal time: months, most usually years. Thus, the immediacy of chattering Internet forums, and the like, is esoterically irrelevant to us.”

Taken from: Diabolical Aims of the ONA

Naos: Facsimile Edition Available

A facsimile edition of Naos: A Practical Guide to Becoming An Adept as distributed by the ONA in 1990 e.n. is now available as a free pdf download from an Australian associate of the ONA:

http://www.lulu.com/content/2393119

This facsimile edition is a direct photocopy of the original typewritten ONA MSS, as circulated among members.

The Heresy of The Left Hand Path

The Heresy of The Left Hand Path

by R. Parker

One of the fundamental principles of the LHP in general and Satanism in particular is the desire to know – in the senses of understanding and experience. This principle is expressed by an attitude of living, an attitude often evident in the personality of the individual – there is acceptance of challenges, a desire to explore or create but above all an instinct for excellence. The follower of the LHP is seldom satisfied, a natural rebel who has an instinctive aversion to accepting authority. He or she needs to find out by personal experience rather than by accepting something dogmatically. He or she wants and needs to be a leader rather than a follower.

Our societies, however, instead of producing such strong, proud and truly defiant and truly individual people, produce a conformist herd – and what is startling is that most of this herd is created and moulded and maintained for the most part not by compulsion but rather by ideas. It is ideas which keep the vast majority in enslavement – ideas accepted, enshrined in dogmas and made the basis for Institutions and State structures. The educational systems of all our societies are based on certain ideas and these ideas are inculcated into the young.

It will not surprise many readers that the majority of these ideas – so detrimental to true individualists and thus conscious evolution – derive from the poisonous philosophy of the Nazarene. One of the most pernicious of these ideas is the concept of equality. Another is what is inaccurately called ‘democracy’ and yet another ‘freedom’.

All these are abstract notions, idealized forms, and as such are incapable of achievement, except on a purely individual basis. Yet generation after generation are tricked into believing in and trying to achieve these goals on a State and supra-State level. Consider, for example, ‘democracy.’ This is defined in many ways, but in essence is taken to mean ‘free elections’ and a government of elected officials who decide matters of policy. Any person actually possessed of the faculty of thought will know the sham that is this ‘democracy’ – where promises are made but seldom kept, and where in general ‘minority interests’ are more important than ‘majority interests’ because in electoral terms a minority vote is very crucial. Theorists trace democracy to Greece – whereas anyone actually studying the wholesome society of ancient Greek States would know that genuine ‘democracy’ was possible only within a small ‘polis’ composed of people related by ties of blood.

At the time of writing, hundreds of thousands of Americans are poised to go to war in the Middle East in an attempt to bring about a more ‘democratic’ State and to end what is regarded as ‘tyranny.’ Whether or not this in reality is so, is irrelevant – as is the fact that the US Government may or may not in reality be fighting for oil or to keep Israel safe. What is important is that the ‘ideas’ behind the ‘crusade’ are accepted by millions who are prepared to fight and die for them – the herd are so mesmerized by the ideas and the rhetoric that they are not in any sense themselves free, and cannot, for instance, understand that even in their own country, the US, those ideals do not exist in reality. Their government complains of ‘human rights’ violations yet ignores the daily brutality within America; spends vast sums to fight a foreign war but cannot keep peace on its own streets; they talk about high ideals but, for example, ignore the death of Kimberley Harbour, of Boston, gang raped, mutilated and murdered…

The pursuit of the ideal keeps individual mentality and consciousness on the level of the herd. In short, the State (and its dogma) reign, and the individual is ignored.

The Position of the Left Hand Path

The LHP has always stood opposed to abstract ideas and collectivist thinking. It has always given individuals the opportunity to create from direct personal experience a way of living and a way of thinking that is truly original. Of course, this was and is a hard way, a hard school – full of danger. But that very danger ensured that those of herd feeling and herd instincts perished while the naturally strong, the naturally gifted survived and flourished.

The LHP enhanced life, gave increased vitality to the individual – and created a lasting and genuine insight both personal and supra-personal, which in time gave birth to wisdom. Thus was evolution achieved. What should be happening is that this evolution should be spreading to more than a few individuals scattered across the globe – there should have been, due to the insights of creative individuals within civilizations, a general upsurge towards insight: in short the emergence of more and more ‘Promethean’ individuals imbued with creativity and zest – race after race of ‘higher men’ going forward to the very limits of evolutionary possibility. Instead there has been more and more conformity – not less; more and more acceptance of anti-life and anti-natural ideas. The triumph of the weak, the scum, the cowardly – rather than their defeat and demise.

However, even the LHP and Satanism have been infected by the diseases of the herd: the fawning mentality which accepts rather than desires to experience, that softness nurtured by society where extremes are classified and subjected to analysis and thus rendered safe; that desire to make dogma and to deify worthless individuals.

Satanism and the LHP are concerned with direct, personal experience – of going to extremes – of learning from those experiences and extremes, or being destroyed in the attempt. There is no acceptance of others, of groups, of dogmas, ideas or systems – there is only a prideful, fierce strong desire to achieve the ultimate, to experience the essence of Being, and this desire is individual, never collective.

What the LHP has done is to offer opportunities – a certain guidance perhaps, or a way: if the way of yesterday does not work or is insufficient, discard it, destroy it – but create something new which enhances individual life and expands evolution. There is, in the LHP, nothing sacred. Today, morons of the herd are accepting – or beginning to accept – some self-appointed authority within the LHP and Satanism. There is no such thing! For the genuine satanist would defy even Satan Himself!

Of course, such pretentious ‘Masters’ need to be fawned upon, need herd individuals – that is the natural way of things, and good luck to those ‘Masters’ in their own evolution. But such types, and their modes of being, must not become accepted as the ‘norm’, as authoritative – there must be someone to defy them and their ways, someone or some others to carry on the inner task of the LHP – of making more and more achieve genuine insight and fulfil the potential of divinity within us all.

The question is: which type are you – slave, or Master?

———

This article first appeared in Azoth, a private Order of Nine Angles journal, in late 1990 ev, and was reprinted (with some minor typos) in issue #6 of The Watcher, dated February 1991CE.

The Epitome of Evil

Satanism: The Epitome of Evil

Let us not be mis-understood: genuine Satanists are evil. They question, seek to know, and they defy. They champion, advocate, and propagate – and most importantly live, as a way of defiance and ecstasy – whatever is genuinely heretical, or forbidden, in the societies of their times. They cause, and strive to cause, Chaos, disruption, revolution, and thus causal Change. They are the fomenters of, and the agents of, evil, of genuine darkness. They are adversarial; agents of genuine human evolution, which evolution only and ever arises from an acceptance of challenges and the application of the Sinister Dialectic: from the direct causal presencing of acausal darkness. They cause harm, disaster, corruption, and death; they bring joy, ecstasy and laughter, but perhaps most of all they bring death – and sometimes, or often, before the due time to those deserving of such an early death: death to those who have shown by their actions that they have a weak character or are a nuisance, or a hindrance to the spread of darkness, to the creation of the new from the destruction, the change, of the old. Genuine Satanists are dangerous people to know; associating with them is a risk. They might get you in trouble with the Police; they might make you into a real “outlaw”; they might bring you to the notice of the Intelligence Services. They are trouble, and their psyche is contagious: and can break others, or bring them misfortune, or drive them toward inner breakdown or even madness.

Their Way, our Way – that of genuine Satanism – is the Way of the self-controlled individual, not the way of sycophancy to, or obedience to, some doctrine or some person or some creed; not the way of those in thrall to their desires, conscious or unconscious. Satanists do not seek to be “understood” nor accepted nor lauded by the majority, just as they are shapeshifters in character and way of life, who may use and often do so use some form, or some way of life for their own sinister, dialectical ends. Thus are they a genuine enigma, seldom appreciated, in their own life, for who and what they are and for what they have done and are doing.

Their deeds and goals – once they have learnt their trade and become professional, Masters and Mistresses of the Dark Arts – are not personal or undirected, casual, ones. Instead, their deeds are directed, intentional, often detached, and arise from their knowledge of, their understanding of, the Sinister Dialectic: of what is needed in the causal times in which they live; what is needed to radically disrupt, to challenge, to defy, to presence darkness and evil, and bring Chaos and the evolution that derives therefrom. Thus do they, in so presencing the darkness, revel in life, and enjoy. Thus do they, so causing Chaos, defy and break or seek to break the restrictive forms, structures, laws, and Institutions, that still hold people in thrall.

The way of ordinary life, of ordinary mortals, is the way of control, of restrictions; of authority, of a supra-personal law. It is the way of those forms, those abstractions – such as governments, and States and prisons and religions – which have been constructed to control, to restrict, to bully, to level-down, to enforce submission. The way of ordinary life, of ordinary un-evolved mortals, is the way of minimizing risk, the way of hypocrisy, of the lies and the deceit and the envy and jealousy born from weakness and cowardice and the dishonour of the bully. In direct contrast, the Path of the genuine Satanist is the difficult Dark Path of inner strength, of joining, being, opposites, and of going beyond opposites: the path of evolved human beings exemplified in one way by the openness of the fighting warrior who believes in their very being that the only genuine real law and real justice is the law, the justice, of personal honour, of a fair fight, of fair retribution, and of being responsible for oneself. Thus is the Way of the Satanist the Way of the Dark Warrior who, in real life in the real world, fights the tyranny of those who, weak of character, oppress: the Dark Warrior who fights all that oppresses and stifles our potential, and hinders our evolution into a higher race of human beings whose rightful place is among the star-systems of this, and other, Galaxies.

Order of Nine Angles

119 Year of Fayen