The Order of Nine Angles
Acausal Sorcery
A Guide To Satanism For Beginners
(The Simple ONA Way)
Introduction(The Simple ONA Way)
This Guide will enable anyone to become a Satanist and to practise Satanism. The basic principles and practices of Satanism are outlined in Section Two.
Section One
Joining The Sinister Elite
Step One – The Pledge of Satanic AllegianceJoining The Sinister Elite
To become a Satanist you simply make a pledge of allegiance to Satan and pledge yourself to follow the Satanic way of life. This can be done in two ways.
First, it can be done by yourself, alone. Second, it can be done with a friend or some friends who also desire to become Satanists.
The Pledge of Satanic Allegiance can take place at any time, and anywhere, indoors, or out, and no special preparation is necessary or required, although if desired and practical, it can be undertaken in a darkened area with subdued lighting (the source of which is not important) and with the ONA sigil (if possible coloured purple, on a black background) in a prominent position and drawn or reproduced on some material or on a banner.
For the pledging, you – and each other participant, if any – will require a small piece of white paper (the actual size and type of paper are not important), a sharp knife (of the hunting or survival kind) – and if possible, a sheath for the knife – plus a small receptacle or container suitable for burning the paper in.
You – and each other participant, if any – then say:
I am here to seal my Fate with blood.You – and each other participant, if any – then make a small cut on your left thumb with the knife and allow several drops of your blood to fall onto the paper. You then place the paper into the small container, and set it alight.
I accept there is no law, no authority, no justice
Except my own
And that culling is a necessary act of Life.
I believe in one guide, Satan,
And in our right to rule mundanes.
As it burns, you – and each other participant, if any – then say:
I swear on my sinister-honour as a Satanist that from this day forth I will never surrender, will die fighting rather than submit to anyone, and will always uphold The Code of Sinister-Honour.You – and each other participant, if any – then place the knife in the sheath (if a sheath is available), conceal or otherwise carry the knife on you, and forever after keep the knife with you, as a sign of your sinister-honour and your pledge of allegiance.
The pledging is then complete.
Stage Two – Living Satanically
Living Satanically is simple, and involves:
1) Regarding, and treating, all mundanes (all who are not your pledged Satanic brothers or sisters) as the enemy.
2) Living, and if necessary, dying by our code of sinister-honour [see Section Two, below].
3) Striving to live each day, on Earth, as if it might be your last.
Section TwoThe Principles and Practices of Satanism
The Three Fundamental Principles of Satanism1) Those who are not our Satanic brothers or sisters are mundanes.
2) By living and if necessary dying by our Code of Sinister-Honour we are the best, the real elite of Earth.
3) A person becomes our brother or our sister by making The Pledge of Satanic Allegiance and by living by our Code of Sinister-Honour.
The Code of Sinister-Honour
Our sinister-honour means we Satanists are fiercely loyal to only our own kind – to those who, like us, have taken The Pledge of Satanic Allegiance. Our sinister-honour means we are wary of, and do not trust – and often despise – all those who are not like us, who are not of our own fearsome dark Satanic kind.Our duty – as Satanic individuals who live by the Code of Sinister-Honour – is to be ready, willing, and able to defend ourselves, in any situation, and to be prepared to use lethal force to so defend ourselves.
Our duty – as Satanic individuals who live by the Code of Sinister-Honour – is to be loyal to, and to defend, our own Satanic kind: to do our duty, even unto death, to those of our Satanic brothers and sisters to whom we have sworn a personal oath of loyalty.
Our obligation – as Satanic individuals who live by the Code of Sinister-Honour – is to seek revenge, if necessary unto death, against anyone who acts dishonourably toward us, or who acts dishonourably toward those to whom we have sworn a personal oath of loyalty.
Our obligation – as Satanic individuals who live by the Code of Sinister-Honour – is to never willingly submit to any mundane; to die fighting rather than surrender to them; to die rather (if necessary by our own hand) than allow ourselves to be dishonourably humiliated by them.
Our obligation – as Satanic individuals who live by the Code of Sinister-Honour – is to never trust any oath or any pledge of loyalty given, or any promise made, by any mundane, and to be wary and suspicious of them at all times.
Our Satanic duty – as Satanic individuals who live by the Code of Sinister-Honour – is to settle our serious disputes, among ourselves, by either trial by combat, or by a duel involving deadly weapons; and to challenge to a duel anyone – mundane, or one of our own kind – who impugns our Satanic honour or who makes mundane accusations against us.
Our Satanic duty – as Satanic individuals who live by the Code of Sinister-Honour – is to settle our non-serious disputes, among ourselves, by having a man or woman from among us (a brother or sister who is highly esteemed because of their Satanic deeds), arbitrate and decide the matter for us, and to Satanically accept without question, and to abide by, their decision, because of the respect we have accorded them as arbitrator
Our Satanic duty – as Satanic individuals who live by the Code of Sinister-Honour – is to always keep our word to our own kind, once we have given our word on our Satanic honour, for to break one’s word among our own kind is a cowardly, un-Satanic, and mundane, act.
Our Satanic duty – as Satanic individuals who live by the Code of Sinister-Honour – is to act with Satanic honour in all our dealings with our own Satanic kind.
Our obligation – as Satanic individuals who live by the Code of Sinister-Honour – is to marry only those from our own kind, who thus, like us, live by our Code and are prepared to die to save their sinister-honour and that of their brothers and sisters.
Our duty – as Satanic individuals who live by the Code of Sinister-Honour – means that an oath of Satanic loyalty or allegiance, once sworn by a man or woman of Satanic honour (“I swear on my sinister-honour that I shall…”) can only be ended either: (1) by the man or woman of Satanic honour formally asking the person to whom the oath was sworn to release them from that oath, and that person agreeing so to release them; or (2) by the death of the person to whom the oath was sworn. Anything else is unworthy of a Satanist, and the act of a mundane.
Satan – Our Guide To Excellence and To Life
Satan is our guide to how we can be the best; how we can live life, on this Earth, in the best possible manner and the most fulfilling way: with ecstasy, laughter, joy, and a proud defiance, including defiance of our own mortal death.For us, Satan is a Dark One – an acausal, living, entity who exists in the acausal continuum and Who can, and Who has, in the past, been manifest on Earth. As one of The Dark Ones, Satan is a shapeshifter, capable of assuming other forms, including that of human beings.
For us, Satan – as did some other Dark Ones – came into our causal continuum in the past to guide, and to offer guidance to, we human beings. This guidance was advice, an opportunity – not some religious-type of revelation, not some new religion, and not some demand for worship or for a mundane-type subservience. Instead, this advice, from Satan, was how we might become the elite of this world, and liberate ourselves from the oppression of mundanes and from everything mundane and worthless. This advice is enshrined in our Satanic way of living and in our Satanic way of defiance, even unto death.
Thus, we abhor and detest by the very nature of our elitist Satanic spirit everything and everyone which or who might enslave or try to control and tame us. Our Satanic spirit is codified and expressed in our Code of Sinister-Honour, and we abhor and detest every law, every type and kind of authority except our own, every kind of dogma, every religion (except whatever might prove useful to us in ruling over and controlling mundanes), every rule and every type of government except whatever might prove useful to us in ruling over and controlling mundanes.
Thus, we are pragmatic, practical, and adaptable, while always upholding our elitist and hard Code of Sinister Honour.
Order of Nine Angles
121 Year of Fayen
Order of Nine Angles
1) The first is a link to the ONA text, The Complete Guide to Satanism which includes sections on How To Become A Satanist, The Principles and Practice of Satanism, and A Short History of Satan.
Complete Guide to Satanism
(pdf 151 Kb)
2) The second is a link to our traditional text The Black Book of Satan.(pdf 151 Kb)
The Black Book of Satan
(pdf 197 Kb)
3) The third is a link to a large pdf file (c. 51 megabytes) of the Order of Nine Angles book, The Requisite ONA – A Practical Guide to The Sinister Sorcery of The Order of Nine Angles.(pdf 197 Kb)
This book – of 974 pages - is a complete guide to the ONA’s Seven-Fold Sinister Way, and includes all the required texts, including facsimile versions of Naos, The Black Book of Satan, The Grimoire of Baphomet, and the complete Deofel Quintet.
It is thus a practical, self-contained, handbook of Dark Sorcery.
The Requisite ONA
(pdf 51 Mb)
(pdf 51 Mb)
^^^
All these books are covered by the Creative Commons license: Attribution-NoDerivs 3.0 and can be copied and distributed (including commercially) according to that license.
- Eulalia – Dark Daughter of Baphomet
- Tales of the Dark Gods
- Hangster’s Gate
- Gruyllan’s Tale
- The Complete Deofel Quartet (Anton Long revised version, 119 yf): (1) Falcifer; (2) Temple of Satan; (3) The Giving; (4) Greyling Owl.
- Breaking The Silence Down
Exile Song (A Painting by Richard Moult)
The link below is to a pdf file (c. 439 Kb) of Enantiodromia – The Sinister Abyssal Nexion, which brings together a few brief articles and notes, written by Anton Long, concerning the Sinister Abyssal Nexion, and the transition from Internal Adept to Master/LadyMaster.
The work also contains the first published version of the traditional (Camlad) Rite of The Abyss.
As Anton Long writes in the Introduction:
[begin quote]
” This work brings together a few brief articles and notes, written by me, concerning a particular part of The Seven Fold Way – the Sinister Abyssal Nexion, and the transition from Internal Adept to Master/LadyMaster.
The following of the Seven Fold Way by individuals – from Neophyte to Internal Adept, and beyond and as described in texts such as The Complete Guide to the Seven-Fold Way (v 2.01, dated 121 yf) — was the traditional method used by the initiatory nexions of the Order of Nine Angles (ONA) in order to move toward one of our esoteric aims, that of producing a new type of human being, a type prefigured in our Masters/LadyMasters and a type collectively known by the term Homo Galacticus.
This traditional method has been, until recently, the one chosen by the majority of those individuals recruited into the ONA and by those who, inspired by the ONA, have opted to work on their own in pursuit of both their own esoteric advancement and in pursuit of the aims, objectives, and goals, of the ONA.
However, the ONA is now far more than traditional initiatory nexions following the Seven Fold Way, evolving as it has to become a Kollective of Tribes, Dreccs, Niners, Sinister-Empaths, Balobians, and others.
Thus the Seven Fold Way – with its Grade Rituals, tasks, challenges, Insight Roles, its sorcery (External, Internal and Aeonic) and its structured Occult ceremonies – is now a personal choice, one practical method among many. A choice suited to those individuals whose personal character, whose psyche, resonates with its mythos, its methods, its Occult mystique, and its slow cultivation of wisdom. In fact, the majority of those now associated with the ONA and/or inspired by it, choose methods other than the Seven Fold Way.
Yet this traditional way remains both valid and important. For it could be said that it forms the Aeonic stable core of the ONA, a central point of unchanging reference: an ancestral tradition in the living expansive Kulture that now encompasses Tribes, Dreccs, Niners, Sinister-Empaths, Balobians, independent nexions, and many others.
In my own case, my life has been considered by some to be a practical manifestation of The Seven Fold Way.”
[end quote]
Order of Nine Angles
A Collection of Order of Nine Angles Texts
The collection contains practical guides to Satanism and the Seven Fold Sinister Way, and among the texts in this selection are:
- The Requisite ONA – A Practical Guide to The Sinister Sorcery of The Order of Nine Angles
Containing 974 pages, this is the version that is circulated among ONA members. It is a complete guide to the ONA’s Seven-Fold Sinister Way, and includes all the required texts, including Naos, The Black Book of Satan, The Grimoire of Baphomet, and the complete Deofel Quintet.
This volume is thus a practical handbook of Dark Sorcery.
It is important to note that:
(1) The copy of Naos included in this volume is the genuine version, as circulated among ONA members. It is a facsimile of original ONA documents, texts, and diagrams. All other versions currently available (both on-line and printed) have serious flaws and omissions. Thus, this facsimile version of Naos is the one recommended by the ONA.
(2) The texts of The Deofel Quintet included in this volume are the corrected texts issued by Anton Long in 119 Year of Fayen, to remove most of the many scanning errors, and typos, which are still prevalent in all other editions. Thus, these corrected versions of Deofel are the ones recommended by the ONA.
- Naos – A Practical Guide to Becoming An Adept
This is a stand-alone copy of the facsimile version of Naos which is included in The Requisite ONA (see above).
The text of Naos was first issued, in a limited edition, by the Order of Nine Angles in 1989 CE, and re-issued in 1990, 1991 and 1992 CE.
- The Complete Guide to Satanism
This is a selection of texts about the Traditional Satanism of the Order of Nine Angles.
- A Compendium of Modern Satanism
This includes the practical guide ‘How To Be A Satanist’.
- Excerpta Esoterica
A Concise Compendium of The Sinister Esoteric Philosophy and Praxis of The Order of Nine Angles
- A Glossary of ONA Terms
Order of Nine Angles
The Introduction of this book - Satanism, The Exeatic Way – is reproduced in full below.
Satanism – The Exeatic Way
| To be a Satanist is to exult, defy, transgress – to become, or to seek to become, intoxicated by a moment or moments of living, and all Satanic groups exist only to manifest this, to teach this, to remember this, to presence this, to incite this, to guide individuals toward experiencing this exeatic, this satanic, experience. | A street gang, some gangsta, in some city is far more Satanic than any so-called organization or group pretentiously describing themselves as Satanist, just as Satanism itself cannot be prescribed, or contained, within some pseudo-philosophical babble. |
Who or what is Satan, and what are the deeds, the actions, the way, of the Satanist?
Satan is evil – and this expression defines Satanism and Satanists. To be evil is to be exeatic, to be heretical, to be amoral, to be an outlaw: that is to go beyond and to transgress the limits imposed and prescribed by mundanes (by non-Satanists), and by the systems constructed by mundanes and which reflect or which manifest the ethos of mundanes – for example, governments, and the laws of what has been termed “society”.
To be exeatic – to be evil, to be a Satan – is to refuse to submit; to defy even at the cost of one’s own life; to prefer death and condemnation to a meek submission.
Thus:
” To be exeatic is to be satanic in the true sense, the true feeling, of that term – to be heretical; to exult beyond the boundaries, the limits, which mundanes have made in order to prevent our [Satanic] kind turning our causal existence into a succession of life-affirming ecstasies.”For Satan, par excellence, is the adversary, of the accepted, of the mundane, of the consensus, of the majority, of all laws and of all systems manufactured by mundanes as a means of control and restraint.
Etymologically, the word ‘evil’ derives from the Gothic ‘ubils’ which meant a ‘going beyond’ (the due measure) – and did not have a ‘moral’ sense. Only later (under the influence of Nazarene theology) did it acquire a strict moral sense, and became a causal abstraction.
As for Satan, etymologically, the word originally derived from the Greek aitia – ‘an accusation’ [qv. Aeschylus: aitiau ekho]. The early Greek form [c. 500 BCE] became corrupted to the Hebrew ‘Satan’ [ c.350-150 BCE] – whence also ‘Shaitan’. In Greek of the classical period aitia and diabole [qv. diabolic] were often used for the same thing, particularly when a ‘bad’ or ‘false’ sense was required. In respect of the so-called Biblical Satan:
There is good evidence to suggest that, historically, the writers of the Old Testament drew inspiration from, or adapted, older stories, myths and legends about a Persian deity that came to be named Ahriman, who could thus be regarded as the archetype of the Biblical Satan, and also of the Quranic Iblis. Similarly, there is evidence that the God – Jehovah – of the Old Testament may have been based upon myths and legends about the Persian deity who came to be named Ahura Mazda.As for The Devil, etymologically early forms of the English word devil derive from the Gothic (e.g. the Old English divul) ‘diabaulus’ which came from the Latin ‘diabolus’. However, the Old English ‘deofel’ and kindred words like the Old Frisian ‘diovel’ could possibly be derived from the suffix ‘fel’, a variant of ‘fell’ meaning fierce, savage, wild. Then the original form, e.g. ‘deofel’, would mean the ‘fierce/ savage/ wild’ god. There is some justification for the use of the Latin prefix in this manner – e.g. ‘deodand’, which occurs in 12th century English.
In what are regarded as the oldest parts of the Old Testament – most probably written between 230 BCE and 70 BCE – Satan is depicted simply as a rather sly adversary or opponent, with a human being who opposes any of God’s so-called (but self-appointed) ‘chosen people’ sometimes also called a satan.
Thus, Satan is the guide and the inspiration for those who are by their deeds amoral, who desire to be exeatic, who seek in real life and in practical ways to defy and go beyond, who desire to transgress, the limits imposed and prescribed by mundanes – that is, by all those who lack a Satanic spirit, a Satanic character.
Thus, no Satanist would respect any ‘law’, by whomsoever made. Thus, no Satanist would surrender to anyone, whatever the reason; instead, they would prefer to die, laughing and exultant. For a Satanist it is living exeatically – moment to moment without care or concern – which is important.
Given the exeatic – the defiant – character of Satan and thus of Satanists, Satanism cannot be a religion with all the accoutrements of a religion, such as prayer, worship, faith, hope. For prayer, worship, hope and faith are anathema to Satanists; instead, such things belong to mundanes: those who need security, laws, limits, hope. Instead, Satanism is an attitude to living: a defiant and an immediate and an experiential way of life, and if one desires a modern Western archetype of such an exeatic – such a mundane-defying – way of living then Bonnie and Clyde would be a suitable example, as would be some or many of those who engendered and who participated in riots such as those in London in 2011 CE.
Thus, a street gang, some gangsta, in some city is far more Satanic than any so-called organization or group pretentiously describing themselves as Satanist, just as Satanism itself cannot be prescribed, or contained, within some pseudo-philosophical babble.
For to be a Satanist is to exult, defy, transgress – to become, or to seek to become, intoxicated by a moment or moments of living, and all Satanic groups exist only to manifest this, to teach this, to remember this, to presence this, to incite this, to guide individuals toward experiencing this exeatic, this satanic, experience.
This work is a compendium of modern Satanism: that is, a collection of essays which give an overview of the praxis and ethos of those who in our times live in an exeatic way using Satan as their guide and inspiration. Those who live thus – who amorally teach thus – are The Order of Nine Angles and those inspired by the ONA. For the ONA, as a manifestation of Satan and of Satanism, reveal all other so-called (and self-described) satanists for the charlatans, the pretenders, the fakes, the mundanes, they are. For the ONA is evil – championing culling, heresy, amorality, revolution, violence, chaos, terror, crime, riot, and defiance of all laws and of all governments. All other so-called groups – from the Church of Satan to the Temple of Set and beyond – are mundanes, who like the glamour of Satanism but who lack the ability, the personal character, the guts, to be Satanic – to do evil – in real life. Not for them incitement of participation in some riot. Not for them the culling of mundanes; not for them the life of the gangsta. Not for them the defiance, the transgression, of a Bonnie and Clyde.
To be a Satanist – to live exeatically – is simple, and is illustrated in chapters 1 and 2 of this work: Whose Gonna Run This Town, Tonight? and How To Be A Satanist: A Practical Guide. All the rest, here in this work, is pure incitement to Satanism and/or a remembrance of what modern Satanism really is, in defiance of pretend satanists everywhere.
Order of Nine Angles
122 Year of Fayen
Order of Nine Angles
Our Exeatic Way
To be exeatic is to go beyond and to transgress the limits imposed and prescribed by mundanes, and by the systems which reflect or which manifest the ethos of mundanes – for example, governments, and the laws of what has been termed “society”.
To be exeatic is to love life with such an intensity – such an orgasm of living – that we do not fear our own death and would rather die fighting, exultant, than submit to anyone. For it is the moments of defiant exultation that presence us, not the drabness of mundane living, day following mundane day.
To be exeatic is to be satanic in the true sense, the true feeling, of that term – to be heretical; to exult beyond the boundaries, the limits, which mundanes have made in order to prevent our kind turning our causal existence into a succession of life-affirming ecstasies.
To be exeatic is to cull the dross – as experience of, as a sign of, as a means to, our higher way of life. To be exeatic is to die at the right time, and not to linger – for we feel and know our fated ending, and hate to overstay our welcome.
To be exeatic is to spread fear, terror, into mundanes in real life – to do deeds that their kind do not understand even though they may try in their puny efforts to redeem such peace and such safety and such security as becomes them.
To be exeatic is to challenge and test ourselves and never be satisfied with limits, either our own or those of others. To be exeatic is to change, time after causal time – shape-shifting ourselves so that we become a source of perplexion, a challenge, to some and an archetype of what mundanes fear, dread, and desire to outlaw, and yet an archetype who, to their dismay, changes in fluxion with our dark-wyrd which takes us into new realms of experiencing where our exultation and our laughter become as incomprehensible sounds in their mundane ears and as a nightmare which they awake from, sweating, in their dull mundanity that passes for their lives.
To be exeatic is to hate those whom we need to hate; those who may vex or cross us, and whom we hate with such a natural necessary intensity that our very eyes, our very feral posture, marks us – predator to prey. To be exeatic is to love those whom we need to love, moment to causal moment, with such intensity they are us and we them until our time of leaving comes, when we turn thence to where our new lives issue forth. Life to life, death to death, love to love – for all our new tomorrows.
So it is that we live and we die for ourselves, while some others – seeing us, feeling us, dreaming us – may remember and be inspired: although our own fierce strange style of living we know as but a causal means to one nexion opening to where a new exeatic living awaits, beyond the boundaries that mark and have marked the limits of this our so brief causal life.
For us, one causal life is never ever long enough which is why we become presenced again – future, present or past – to spread, to bring, to presence, the terror, the death, the chaos, the hate, the joy, the love, the exultation, the defiance, the heresy, which we are and always have been in this causal world until we, satiated, bring about its causal ending.
DL9
Order of Nine Angles
AoB
122 yf
A pdf of this document is available for download here – o9a-five-core-principles.pdf
Order of Nine Angles
Sinister Experiential Eleutheria
The Five Core ONA Principles Explained
The Five Core ONA Principles Explained
Introduction
The essence of the sinister (the Left Hand Path) association known as The Order of Nine Angles is that – as praxis, as a living society of diverse human beings – it is a sinister experiental (practical, experience-based) means of individual and collective freedom (eleutheria).
The ONA is a practical way which enables our liberation from such forms (causal abstractions) as hold us in thrall physically, psychically, and collectively, and a liberation that thence enables us to evolve ourselves, as individuals, and to establish new ways of living consistent with eleutheria: with our freedom to be unique individual human beings.
One such form of thralldom is that of morality. Another is modern nation-States with their taxes, their impersonal laws and their use of force and the threat of imprisonment in order to keep their control. Other types of thralldom include all -isms and all the -ologies that have been manufactured over millennia, from religions to political ideologies to social and political theories.
This liberation of ours is sinister – of the LHP – because it is heretical, in conflict with and in opposition to the status quo, and because it is directly personal, requiring as it does the individual to begin a new life, a new way of living, where it is their own personal judgement, their own effort, and their experience and actions, that matter.
Our sinister liberation is of two kinds – the individual and the Aeonic, and both of these take certain durations of causal Time, from a few years in the case of individuals, to several centuries in the case of Aeonic liberation. This Aeonic liberation is the practical destruction of the existing status quo (manifest for instance in nation-States and their laws) and the emergence of our New Aeon, manifest in our new ways of sinister individual and tribal living.
This individual liberation occurs when a person decides to change themselves and their life by using our practical sinister methods and techniques – by becoming sinister in real life.
Aeonic liberation occurs when liberated sinister individuals – either alone or in concert with others of our kind – Presence The Dark by practical sinister deeds and by living in a sinister way, individually or with others of our liberated kind.
Core ONA Traditions
The core ONA traditions are also known as The Five Core ONA Principles, and these are the basic principles/traditions on which the Order of Nine Angles is based and which may thus serve to distinguish us, exoterically, from all other esoteric/LHP/Satanic/sinister groups. These traditions express our how and our why – our heretical, sinister, character and our sinister sorcery – and the traditions are manifest in a practical way in our gangs, our Dreccs, our Niners, our clans and tribes; in our nexions following the Seven-Fold Way of sinister training, and in our individual sorcerers and sorceresses.
These traditions define us as a new breed, and distinguish us from mundanes.
These basic ONA traditions are: (1) the way of practical deeds; (2) the way of culling; (3) the way of kindred honour; (4) the way of defiance of and practical opposition to Magian abstractions; (5) the way of the Rounwytha tradition.
Thus, practical sinister deeds change, inform, and test the individual. They breed – are the genesis of – our new type of (sinister/satanic) human being. Or such deeds break and destroy the individual. This is hard, but necessary, and we waste no time on such failures.
Thus, kindred honour means we as individuals are the only law: that we acknowledge that the only acceptable law and the only acceptable justice are those that derive and are based upon our own individual judgement and experience – that is, on the principle of kindred honour. This is profoundly heretical, in these days of the nation-State, of ‘international laws’ and of supra-national ‘law enforcement’ organizations and so-called international ‘courts of law’.
1. Practical Deeds
The principle that it is practical deeds which breed our kind, and which thus are necessary and required. Practical deeds undertaken in real life and which deeds express our sinister ethos: that is, they are exeatic, they challenge, they test, they are hard and difficult, they are amoral, they are heretical, and they are dangerous. One such practical deed undertaken by our kind – or by those desirous of becoming one of us – is culling.
For us, such deeds come before words and before any theory – even before our own kind of esoteric theory.
2. Culling
The principle that culling – of mundanes – is natural, and also necessary for our kind, both in personal and in Aeonic terms. To cull is to test one’s self and to gain some necessary sinister experience.
Exoterically, culling is our esoteric badge of sinister-honour, and marks us – internally, to ourselves, and externally, to those of our kindred whom we personally know and trust. Thus, such a blooding-in is a condition of joining us – as Drecc, or as a Niner, or as a pledged member of a traditional nexion.
One either culls or one reveals an inner weakness, a cowardice: a refusal to be sinister in real life. If one culls and succeeds, then one has shown the cunning, the skills, the character, that make and mark our kind. If one culls and fails – and so, for example, gets caught by some mundane ‘authority’ and so becomes confined – then one has failed, and one can either accept that failure (and forever remain mundane), or use that failure as a learning experience and thus as another opportunity, for instance to make a name for one’s self in some place of mundane confinement and/or recruit there and blood-in others there and so establish there a nexion of our sinister kind, to the detriment of mundane ‘authority’, and as a new presencing of our Sinister Code.
As mentioned elsewhere, culling is of two kinds – the individual and the collective.
The individual is when a specific individual is removed because of specific deed or deeds done, with their rotten character so revealed. The collective is when a specific method – such as combat, insurrection, revolution – is being used either by one of us as a causal form or within a rôle, or by a nexion (or collocation of nexions) as a means or tactic to implement Aeonic strategy, and which collective type of culling does not target specific, named, individuals, but rather ‘the sworn enemy’ any of whom are deemed acceptable targets.Thus, individual culling involves giving the potential opfer a sporting chance by testing them according to our well-established guidelines for the testing of opfers; while collective culling does not require such guidelines, only that the target(s) belong to or are part of the group designated as sworn enemies, it being for individual nexions, or a gang of Dreccs/Niners, to decide for themselves as to who and what are their sworn enemies, it being understood that such nexions, such Dreccs and Niners, are by their very nature at war with mundanes and with the Magian System, exemplified as this System is by the modern nation-State with its laws, its so-called Courts of Law and its Police and armed forces.
3. Kindred Honour
The principle that our kind are distinguished by their behaviour toward each other and by their behaviour toward mundanes.
This means that we divide human beings into two different kinds – (1) those who are of us or who have the qualities, the potential, to become of us, and (2) those who are not like us. Our kind are made by their acceptance of the principle of personal honour and by living according to this principle. Hence, someone becomes of us when they pledge to live their lives according to the principle.
Thus, our behaviour toward our own kind is guided by our Law of Kindred Honour (aka The Law of the Sinister-Numen aka The Dreccian Code aka The Sinister Code – given in full below). Our behaviour toward mundanes – our treatment of them – is guided by our understanding of them (and their wealth and property) as a useful resource and as useful subjects for whatever causal form(s) we may employ to achieve our esoteric, Aeonic, aims and goals.
Thus, we have respect for, and trust, only our own kind – with such trust being earned, and with our kind known to us by their practical deeds, by their behaviour, not by their words, written or spoken.
Thus, we regard mundanes as useful and often necessary since they are the ones who make our chosen causal forms work when we undertake works of Aeonic sorcery or when we desire, by means of some causal form or forms, to exeatically enhance our own causal existence and/or learn from sinister pathei-mathos. In this sense, mundanes are or can be useful nexions whose (acausal) energies (life-force) we direct and use for our own purposes and/or to achieve our aims and goals and/or those of the ONA. Hence, if we use a political form or some religious causal form – for whatever reason – then mundanes are required, necessary, to presence that form in the real world: to achieve the goals set/defined by such a form with such mundanes adhering to or believing in such a causal form and of course being expendable.
4. Opposition to Magian Abstractions
The principle that our kind not only know Magian abstractions for tyranny that they are, but also are pledged by practical means to subvert, undermine, overthrow, and destroy The System based on these abstractions and replace it with our own ways of living based on our tribes and our Law of Kindred Honour.
The System (and thus the Magian ethos) is manifest in a practical way – exoterically – in the tyranny of the modern nation-State, with its abstract laws, its politics, its consumer-capitalism, its dishonourable impersonal so-called ‘justice’; in the vulgar mass ‘culture’ that has replaced living ancestral traditions based on aural pathei-mathos, and in subservience to dogma, ideas, ideology, ‘qualifications’ and spiel, over and above practical experience and a learning from such individual experience.
The System (and thus the Magian ethos) is manifest in terms of psyche and archetypes in the religions of Nasrany, Islam, and Judaism, in the Magian Occultism propagated by the likes of Crowley, the CoS, the ToS, and others, and in modern myths such as that of ‘democracy’ and that of holocaustianity, both of which myths have now become akin to official religions/cults for Homo Hubris and which new religions/cults are sponsored by all modern Western nation-States.
Among our practical means to subvert, undermine, overthrow, and destroy The System are our Dreccs, our Niners, our Balobians, and our gangs. Among our esoteric means are our traditional nexions and their Aeonic sorcery, and which sorcery includes the use/manipulation of specific causal forms, including some forms which may seem to be, exoterically and by mundanes, a part of The System.
Thus, our kind (1) are known by their practical ways of living (based on tribes and our Dreccian law and justice) and which ways are harbingers of our New Aeon and which ways by their very nature oppose the Magian and The System (even though this opposition may never be overtly stated); and/or (2) are known by their overt practical esoteric and exoteric opposition to all causal abstractions and thus by their emphasis on the five core ONA traditions.
5. Rounwytha Tradition
The Rounwytha tradition is also known as The Way of the Rounwytha. This is the muliebral tradition or principle which forms the basis for the inner (esoteric) Way of the ONA and which thus is one of the core principles on which the ONA is based.
In practical terms, and exoterically, this principle means: (1) a recognition of the need to extend one’s faculties by cultivating, developing and using esoteric empathy (aka Dark-Empathy), and (2) the understanding that our Dreccian Code applies without fear or favour – equally, without distinction – to men and women of our kind, and that our kind are judged solely by their deeds and by how well they uphold kindred honour, and not by gender, sexual preference, ethnicity, or by any other Old Aeon categorization or prejudice. Thus this principle means, for instance, that the Vindex of ONA tradition can be either a male or a female warrior.
Esoterically, this tradition/principle is expressed in the archetype of The Lady Master and in the acausal form (the acausal entity) Baphomet, The Dark Goddess of ONA esoteric tradition to whom human sacrifices were and are offered.
Furthermore, to cultivate, develope, and use the faculty of esoteric empathy is a Dark Art – and this particular Dark Art can be cultivated and developed in two ways, one exoteric, and one esoteric.
Exoterically, this particular Dark Art can be cultivated and developed by those of our kind who seek to or who have the character (the wyrd) to live a practical sinister life as, for instance, a Drecc, a Niner and who thus express the Rounwytha tradition by their very practical way of tribal living in accord with our Sinister Code. That is, it is this style or way of living which, over years, develops this faculty as a successful response to the challenges inherent in such a tribal living and inherent in such a practical, years-long, implementation of Kindred Honour.
Esoterically, this particular Dark Art can be cultivated and developed as part of the life-long commitment of those of our kind who have chosen to follow (who have the character, the wyrd to follow) the inner (the esoteric) way of individual training to Adept and beyond, and who thus undertake at the very least the basic Grade Ritual of Internal Adept.
As a Dark Art, the skills so developed enhance our character and our living in practical ways and in a manner consistent with our unique and individual wyrd, as well as, for example, giving us advantages over mundanes and the ability if and when required to use/manipulate mundanes.
Conclusion
The Order of Nine Angles, as living kollective based on our five core traditions, is a particular and practical means to both individual and collective (human) liberation. A means, over decades and centuries, to a New Aeon. Our unique sinister sorcery is these five core traditions and the individuals and nexions who manifest them in diverse practical ways.
AoB
Order of Nine Angles
122 Year of Fayen
The Sinister Code
Those who are not our sinister brothers or sisters are mundanes. Those who are our brothers and sisters live by – and are prepared to die by – our unique code of dark (sinister) honour.
Our sinister-honour means we are fiercely loyal to only our own sinister, ONA, kind. Our sinister-honour means we are wary of, and do not trust – and often despise – all those who are not like us, especially mundanes.
Our duty – as individuals who live by the Code of Sinister-Honour – is to be ready, willing, and able to defend ourselves, in any situation, and to be prepared to use lethal force to so defend ourselves.
Our duty – as individuals who live by the Code of Sinister-Honour – is to be loyal to, and to defend, our own kind: to do our duty, even unto death, to those of our brothers and sisters to whom we have sworn a personal oath of loyalty.
Our obligation – as individuals who live by the Code of Sinister-Honour – is to seek revenge, if necessary unto death, against anyone who acts dishonourably toward us, or who acts dishonourably toward those to whom we have sworn a personal oath of loyalty.
Our obligation – as individuals who live by the Code of Sinister-Honour – is to never willingly submit to any mundane; to die fighting rather than surrender to them; to die rather (if necessary by our own hand) than allow ourselves to be dishonourably humiliated by them.
Our obligation – as individuals who live by the Code of Sinister-Honour – is to never trust any oath or any pledge of loyalty given, or any promise made, by any mundane, and to be wary and suspicious of them at all times.
Our duty – as individuals who live by the Code of Sinister-Honour – is to settle our serious disputes, among ourselves, by either trial by combat, or by a duel involving deadly weapons; and to challenge to a duel anyone – mundane, or one of our own kind – who impugns our sinister honour or who makes mundane accusations against us.
Our duty – as individuals who live by the Code of Sinister-Honour – is to settle our non-serious disputes, among ourselves, by having a man or woman from among us (a brother or sister who is highly esteemed because of their sinister deeds), arbitrate and decide the matter for us, and to accept without question, and to abide by, their decision, because of the respect we have accorded them as arbitrator
Our duty – as sinister individuals who live by the Code of Sinister-Honour – is to always keep our word to our own kind, once we have given our word on our sinister honour, for to break one’s word among our own kind is a cowardly, a mundane, act.
Our duty – as individuals who live by the Code of Sinister-Honour – is to act with sinister honour in all our dealings with our own sinister kind.
Our obligation – as individuals who live by the Code of Sinister-Honour – is to marry only those from our own kind, who thus, like us, live by our Code and are prepared to die to save their sinister-honour and that of their brothers and sisters.
Our duty – as individuals who live by the Code of Sinister-Honour – means that an oath of sinister loyalty or allegiance, once sworn by a man or woman of sinister honour (“I swear on my sinister-honour that I shall…”) can only be ended either: (1) by the man or woman of sinister honour formally asking the person to whom the oath was sworn to release them from that oath, and that person agreeing so to release them; or (2) by the death of the person to whom the oath was sworn. Anything else is unworthy of us, and the act of a mundane.
ONA/O9A
Order of Nine Angles / Order of The Nine Angles
Ordem dos Nove Ângulos / Orden de los Nueve Ángulos
Orden der neun Winkel / Орден девяти углов
Τάγμα των Εννιά Γωνιών
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Order of Nine Angles / Order of The Nine Angles
Ordem dos Nove Ângulos / Orden de los Nueve Ángulos
Orden der neun Winkel / Орден девяти углов
Τάγμα των Εννιά Γωνιών
This item is covered by the Creative Commons license:
Attribution-NoDerivs 3.0
Order of Nine Angles
The De-Evolutionary Nature of Might is Right
The doctrine Might is Right – variously expressed in texts and writings such as those by the pseudonymous Ragnar Redbeard, by Nietzsche [1], and by proponents of what is known as social Darwinism – is the doctrine, the philosophy (or more correctly, the instinct, the raison d’être) of the cowardly bully for whom instinct, mere brute physical strength, or superior weaponry, or superior numbers, command respect and enable them to intimidate and bully others and so get their own way.This doctrine – though unacknowledged – is also the raison d’être of the governments of many if not most modern nation-States, such as Amerika, where military might, or sanctions or bribery, are used as a means of making, and enforcing, policy and ensuring the well-being, prosperity, and security, of such entities.
Why the doctrine of the bully? Because those individuals who adhere to this doctrine, consciously or otherwise, lack both manners and culture (that is, they lack refinement, good breeding, and self-control) and as a modern archetype they represent nothing so much as brutish talking animals who walk upright and who possess a very high opinion of themselves; and an opinion that is more delusion than reality. Perhaps most importantly, such individuals do not possess that instinct for disliking rottenness that is the mark of the evolved, the aristocratic, the cultured, human being. Thus are they akin to uncultured barbarians.
Culture essentially implies four important qualities that such barbarians, such talking animals, lack – and these qualities are empathy, the instinct for disliking rottenness [2], reason, and pathei-mathos. It is these qualities that not only distinguish us from other animals (and thus express our humanity) but which and importantly enable us to consciously change, to develope, ourselves and so participate in our own evolution as beings. Animals do not have this choice, this ability.
Thus, to make the doctrine of Might is Right central to, or an integral and important part of, some Occult or Satanic way or praxis (like, for example, the Church of Satan did and does) is to negate the very basis of such esoteric ways and praxis. For the essence of such esoteric ways – and especially of Satanism – is to use certain Occult techniques and methods to develope certain esoteric faculties and enable the development, the evolution, of the individual. Where such Occult or Satanic ways may or do differ is in the techniques and methods used and in how development, and evolution, of the individual is understood.
Thus, in the traditional Satanism of the Order of Nine Angles, the evolution of the individual is understood as arising from a practical synthesis, via testing personal experience and magickal praxis, of what is commonly, and – considered esoterically – incorrectly regarded as the opposing opposites of Light and Dark. In addition, for the ONA the development of the individual – and the cultivation of their faculties, esoteric and otherwise – is indissolubly bound with pathei-mathos, and with empathy. Empathy esoterically [i.e. 'dark empathy'] is the ground of genuine sorcery: an awareness of both affective and effective change [causal and acausal change] and which awareness is the knowing of ourselves as but one connexion, one nexion, to those energies (or forces) which are the essence of Life and thus the essence of our own existence as a human being.
Pathei-mathos means learning from one’s own difficult, practical, and testing experience, and which experience by its nature involves hardship, suffering, and an intimation or awareness of the numinous: that is, of that-which is more powerful that we are or we have imagined ourselves to be. Or expressed esoterically, pathei-mathos can be and often is the genesis of empathy: an intimation or awareness of ourselves as but one nexion, one connexion. And pathei-mathos, and esoteric empathy, take the individual far from the preening self-indulgence and macho posturing of the Might is Right types.
In the system of the ONA, pathei-mathos is encouraged by the Grade Rituals, by Insight Roles, and by the practice of Culling as Art: that is, culling as
” …a performance extending over a period of causal Time and involving a variety of performers with their allotted rôles – culling as esoteric Art, and as means of binding and evolving, through deeds done and character revealed, a community of individuals sharing an ethos and belonging to an ancestral tradition.” Concerning Culling As Art (ONA text, 122 yf)Thus, ONA people develope an awareness of themselves far beyond their own ego and delusions about their self-importance. The awareness of themselves as a nexion, as part of a matrix of connexions involving Nature, the Cosmos, and other human beings, with one expression of this awareness – this esoteric knowing – being an Aeonic perspective and Aeonic Sorcery.
However, those who make the doctrine of Might is Right central to, or an integral and important part of, their Occult way or praxis are merely glorifying the irrational uncultured brute, and maintaining the delusions of individuals regarding themselves, their abilities, and their importance. Thus, such Occult ways propound such guff as “Reality is what we perceive it to be,” and “I command the powers,” and “I am (or can be) the only deity which matters” [3].
In essence, therefore, the doctrine of Might is Right – and the belief of pseudo-satanists that they should glorify themselves, indulge themselves in an uncultured manner, and do not need anyone or anything except their own strength, will, or abilities – is the ethos of the vulgar mundane and especially of Homo Hubris, that new de-evolutionary sub-species and unconnected rootless denizen of the megalopolis. Thus are they not only negating the human potential they possess, they have little or no awareness of their wyrd: of the meaning of Life itself.
Hence their ways and their praxis is of the preening individual who has or who may develope some “superior abilities” or acquire personal power (over others) by indulging in some rites or Occult practices where they believe they can “alter or change things in accordance with their will” [4]. In this, they somewhat resemble a comic book hero – LaVey-man perhaps, who acquires his superhuman powers by wearing a specially crafted medallion with that Magian image of pentagram, Hebrew letters and goathead, on it, and which medallion was given to them by some pompous so-called High Priest and entitles them to prance around in black attire and strike a pose that they think makes them look fearsome. Thus, they see their Destiny in terms only of themselves – causally, mundanely – as an extension of their ego, with nothing beyond this personal Destiny of theirs.
In contrast, for the ONA, our Destiny is bound to and part of supra-personal (Aeonic/Cosmic) wyrd, and which wyrd is manifest primarily and exoterically in the truth of our primal and of our necessary tribal (that is, our connected and cultured) nature, and in the necessary of learning directly, personally, from practical experience. That is, manifest in us, as an individual, being but one nexion; in the tribal law of the Drecc (The Dreccian Code), and in pathei-mathos arising from experience of both Light and Dark. It is this unique combination which is the genesis of our particular sinister culture and enables us to evolve, esoterically and otherwise. For if the ONA is anything, it is the way of a particular, and a new type of, culture: that is, a new and evolutionary and esoteric way of living for human beings.
Anton LongOrder of Nine Angles
122 Year of Fayen
Notes
[1] Nietzsche’s approach is one where individual power (as manifest in Wille zur Macht) is central. This concentration on the instinct, or motivation, however derived or manifest, of the individual for control and power aligns him with social Darwinism and the doctrine of Might is Right, despite his attempts to distance himself from Darwin’s thesis.
[2] For more regarding culture and the human instinct for disliking rottenness, see the ONA text Culling as Art.
[3] Such things express the attitude and nature of Magian Occultism, for which see the text Concerning God, Demons, and the Non-Jewish Origin of Satan, and the compilation Magian Occultism and The Sinister Way.
[4] The definition of magick as “altering or changing things in accordance with one’s will” – dependant as it is on mere causal cause-and-effect and the delusion of the self – expresses the limited and illusive understanding of those lacking esoteric empathy and the esoteric wisdom born of pathei-mathos. That is, it reveals a lack of awareness of acausality, of ourselves as nexion.
This article is available as pdf file here – Culling As Art
Life culls – that is, the very process of human life on this planet, Earth, now and for Aeons past involves and involved some humans being preyed upon by others, usually because these other humans were driven by some instinct or some lust or some feeling that they could not control. In many ways, the development of human culture was part of the process that brought – or tried to bring – some regulation, a natural balance – to the process, generally because it was in the common interest (the survival, the well-being) of a particular ancestral or tribal community for a certain balance to be maintained: that is, for excessive personal behaviour to be avoided.
Thus by means of such culture there arose a certain feeling, in some humans, for natural justice – or, perhaps, it was the development of this feeling, in some humans, that gave rise to the development of culture with there thus being, as part of that culture, certain codes of conduct for personal behaviour, for example, and some form of punishment for those who had behaved in a manner a community found detrimental, harmful.
Whatever the actual genesis of natural justice, it was a feeling, an attitude, of only some – not all – humans. This feeling, this attitude, this instinct, this natural justice, was that some things – some types of behaviour and some particular deeds by humans – were distasteful: that is, not wrong or evil in any moralistic, dogmatic, modern manner, but just distasteful, disliked; that such behaviour or such deeds was rotten, and generally unhealthy, that is, not conducive to one’s well-being and so something to be avoided [1].
This personal distaste for certain types of human behaviour was the attitude of those whom we may call noble by nature, in terms of personal character, and those who possessed this taste (for natural justice and this dislike of rotten humans) were almost always in a minority. Given that natural justice had a tendency to favour the common interest of communities, those possessed of this noble character tended to become leaders of their clans, their folk, their communities – with their personal qualities admired and respected. They, for example, were the ones people felt they could trust – ones who had been shown by experience to be trustworthy, loyal, honest, brave. Or expressed in another more modern way, we might say that they had good taste and good breeding, with their opinions and their judgement thus used as guides by others. Indeed, we might say with some justification that good breeding became synonymous with possession of this dislike for humans of rotten character.
Thus, these noble ones also tended to form a natural and necessary aristocracy – that is, those of proven arête, those of good taste and of good breeding, had a certain power and authority and influence over others. And a tendency to form an aristocracy because those of good taste – those with a taste for natural justice and thus with a dislike of rotten humans – tended to prefer their own kind and so naturally paired with, preferred to mate with, someone with similar tastes.
For Aeons, there was a particular pattern to human life on this planet: small ancestral and tribal communities, led and guided by an aristocracy, who often squabbled or fought with neighbouring or more distant communities, and which aristocracy was quite often overthrown or replaced, usually by one person who was far less noble (often ruthless and brutal) and whose rule lasted for a while – or was continued for a while by their descendants – until that less noble person, or their equally ignoble descendants, were themselves defeated, and removed, and the natural aristocracy restored. In others words, individuals of noble instincts dealt with, and removed, individuals of rotten character.
Why this particular pattern? For two simple reasons: (1) because the natural aristocracy favoured – was beneficial to – the community, especially over extended periods of causal Time, while the less noble, more ruthless, selfish, and brutal leaders were not; and (2) selfish, brutal, leaders almost without exception always went too far, offending or harming or killing or tyrannizing until someone or some many “had had enough” and fought back. That is, such bad leaders had a tendency to provoke a certain nobility within some humans – to thus aid the evolution of noble human beings, with such humans provoked to nobility often being remembered if not celebrated by means of aural ancestral stories.
Given this pattern of slow evolution toward more nobility – and of a return to a natural balance which is inherent in this evolution – a certain wisdom was revealed, a certain knowledge gained. A revealing – a knowledge, about our own nature, and about the natural process of evolutionary change – which was contained in the remembered, mostly aural, traditions of communities, based as these traditions were on the pathei-mathos [the learning from experience] of one’s ancestors.
This wisdom concerned our human nature, and the need for nobility (or excellence, arête, ἀρετή) of personal character. This received wisdom was: (1) that natural justice, and the propensity for balance – the means to restore balance and the means of a natural, gradual, evolution – resides in individuals; (2) that natural justice, and the propensity for balance, was preferable because it aided the well-being and the development of communities; and (3) that nobility of individual character, or a rotten nature, are proven (revealed) by deeds, so that it is deeds (actions) and a personal knowing of a person which count, not words.
Or, expressed another way, ancestral cultures teach us that our well-being and our evolution, as humans, is linked to – if not dependant upon – individuals of noble instincts, of proven noble character, and thence to dealing with, and if necessary removing, individuals of rotten character. Hence, that a type of natural culling was desirable – the rotten were removed when they proved troublesome or became a bad influence, and were seen for what they were: rotten.
The Rise of the Plebeian
The rise of the plebeian – of the mundanes – is the development of ideas, dogma, and abstractions and using these manufactured lifeless things as guides and examples in place of individuals of proven noble character.
Thus, the natural aristocracy of those of good taste and of good breeding is replaced by vulgar, more common, things – by the idea, for example, that some monarch or ruler (and usually their progeny) was ‘chosen’ by some god or gods, or has a special ‘Destiny’, and thus represented that god or those gods or has been chosen by ‘Fate’ or whatever. Or by the idea that some prophets or some prophet have or has received ‘revelations’ from some god or some gods and which ‘revelations’ contain a guide to how to live, how to behave, what is ‘evil’, etcetera. Or by the notion that everybody – regardless of their character – possesses worth, and can or could be a person of influence even if they have done no deeds revealing of their true character. And so on, mundane etcetera following mundane etcetera.
Later on, specific -isms and -ologies were developed or devised – whether deemed to be religious, political, or social – so that the individual was related to, derived their meaning and purpose, and even their own worth, from such abstract things instead of by comparison to individuals of proven noble deeds.
In a sense, this is the rise – one might even say the triumph, the revenge – of the common, the mundanes, over the always small number of humans with good taste. Of how mundanes – the brutish majority – have manufactured, developed and used ideas, dogma and abstractions, in order to gain influence and power and generally remain as they are, and feel good about themselves.
Thus, instead of having high standards to aspire to, instead of being guided toward becoming better individuals, instead of evolving – by pathei-mathos, by practical experience, by deeds done, by having the example of those of good taste to emulate – they see themselves, their types, as the standard, the ideal: a process which has culminated in their general acceptance of that modern calumny and calamity, the so-called ‘democracy’ of the now ubiquitous modern State.
For in this so-called democracy – and in the modern State – we have the epitome of mundanity where vulgarity is championed, where shysters and corrupt politicians dominate, where the Magian ethos guides, and where an abstract tyrannical lifeless law has replaced both the natural justice of noble individuals and the natural right those individuals had to deal with, and if necessary remove, those of rotten character. Thus, instead of justice, and balance, being the right, the prerogative, of and residing in and being manifest by individuals of noble character – of good breeding – it has come to regarded as the ‘right’ of some abstract, impersonal, Court of Law (where shysters engage in wordy arguments) and manifest in some law which some mundane or some group of mundanes, or some shysters, manufacture according to some vulgar idea or some vulgar aspiration.
In brief, the rise of the mundanes is the steady de-evolution of human beings. No wonder then that some of those with good taste – some latter-day individuals of noble character, of breeding – developed, welcomed, and championed a return to older, more aristocratic ways, evident, for instance, in both fascism and National-Socialism.
The Modern Art of Culling
What the ONA Art of Culling does is that it shapes and developes the natural ancestral process in a conscious, a wise, way, according to particular ONA criteria and particular ONA goals, and thus helps restore the natural aristocratic balance lost because of tyrannical abstractions manufactured by individuals of rotten character in order to keep themselves and their rotten kind in power and in order to try and level everyone down to their low level.
The ONA goals are concerned with our evolution, our change into a higher species of human beings, the breeding – by our Dark Arts including The Art of Culling – of more and more individuals of noble character, and thus the development of a new aristocracy.
The particular ONA criteria are that some humans, by nature, by character, are rotten – worthless – and, when this rotten character is revealed by their deeds, it is beneficial to remove them, to cull them.
In addition, there is the criteria of belonging – for a person either resonates with us, with our kind, or they do not. If they do, excellent; if they do not – then words, argument, persuasion, propaganda, are worthless. Thus, if they are of our kind, they will possess the instinct that some things – some types of behaviour and some particular deeds by humans – are distasteful and that individuals doing certain distasteful deeds are worthless and can and should be removed. If they are not of our kind, they will dislike the notion of culling – or seek to argue about it or debate or discus it, which, in truth, our kind cannot be bothered to do, since it is character that is important for us, not words. Practical deeds to develope, to reveal, character – not discussions, debates, propaganda, arguments. Being elitist, we simply have no interest in recruiting, guiding, training, the wrong type of person.
In respect of culling, it is – as the Order of Nine Angles has developed The Art of Culling – of two main types. The individual, and the collective. The individual is when a specific individual is removed because of specific deed or deeds done, with their rotten character so revealed. The collective is when a specific method – such as combat, insurrection, revolution – is being used either by one of us as a causal form or within a rôle, or by a nexion (or collocation of nexions) as a means or tactic to implement Aeonic strategy, and which collective type of culling does not target specific, named, individuals, but rather ‘the sworn enemy’ any of whom are deemed acceptable targets.
As an historical aside – to be believed or not according to one’s inclination, given that it is an aural tradition – and as an example of Culling as Art, it should be noted that individual culling in traditional ONA nexions was/is regarded as both natural and necessary: necessary to develope and to reveal excellence of personal character, and natural because it aided, developed, the aristocratic nature that each such nexion was/is. For such a culling was/is a communal affair, it being in the nature of such a nexion that it was more an extended family, tied by bonds of breeding, of blood, of clannish loyalty, that it was what most now with their mis-understanding consider a Temple or a sinister ceremonial group to be.
Thus, let us say that a named individual was chosen because that person has done some distasteful deeds. The ONA member undertaking the act of culling, or choosing to do such a culling, would present their proposal to the monthly sunedrion [2], at which another member would act as Devil’s Advocate and so speak on behalf of the accused (the potential opfer). The sunedrion would then deliberate, and then give their verdict. If positive, then most if not all members of the nexion would assist in the planning, the tests, and if required in the execution of the act, and which act could appear to be ‘an accident’, or done in a proxy manner via sinister cloaking, or undertaken directly, and so on.
Hence would there be a performance extending over a period of causal Time and involving a variety of performers with their allotted rôles – culling as esoteric Art, and as means of binding and evolving, through deeds done and character revealed, a community of individuals sharing an ethos and belonging to an ancestral tradition.
Anton Long
Order of Nine Angles
122 Year of Fayen
[1] This sense of personal distaste, of something gone rotten, or bad, is the correct the meaning of the word κακός in Hellenistic culture.
[2] Sunedrion is the [Greek derived] word traditionally used to describe the regular meeting, led by the Choregos, and held by members of traditional ONA nexions (local groups, Temples) at which matters of importance to the nexion would be discussed, and at which members could ask, for example, for magickal or other assistance.
Such meetings would be monthly, or – in a large nexion – fortnightly. Given the small and clannish nature of most nexions, with most if not all members related by ties of marriage/partnership or sworn family loyalty, and living near to each other, it would often not be that formal, would most often end with a feast and general merry-making often accompanied by music, and at which meeting all members (being of our kind) would have an equal say and be able to vote on all matters. Un-resolved disputes, or verdicts, would be arbitrated and settled by either Choregos at the particular sunedrion, or by the Master/Mistress, acting as chief of the nexion/family.
Order of Nine Angles
Concerning Culling as Art
The Development of ArêteLife culls – that is, the very process of human life on this planet, Earth, now and for Aeons past involves and involved some humans being preyed upon by others, usually because these other humans were driven by some instinct or some lust or some feeling that they could not control. In many ways, the development of human culture was part of the process that brought – or tried to bring – some regulation, a natural balance – to the process, generally because it was in the common interest (the survival, the well-being) of a particular ancestral or tribal community for a certain balance to be maintained: that is, for excessive personal behaviour to be avoided.
Thus by means of such culture there arose a certain feeling, in some humans, for natural justice – or, perhaps, it was the development of this feeling, in some humans, that gave rise to the development of culture with there thus being, as part of that culture, certain codes of conduct for personal behaviour, for example, and some form of punishment for those who had behaved in a manner a community found detrimental, harmful.
Whatever the actual genesis of natural justice, it was a feeling, an attitude, of only some – not all – humans. This feeling, this attitude, this instinct, this natural justice, was that some things – some types of behaviour and some particular deeds by humans – were distasteful: that is, not wrong or evil in any moralistic, dogmatic, modern manner, but just distasteful, disliked; that such behaviour or such deeds was rotten, and generally unhealthy, that is, not conducive to one’s well-being and so something to be avoided [1].
This personal distaste for certain types of human behaviour was the attitude of those whom we may call noble by nature, in terms of personal character, and those who possessed this taste (for natural justice and this dislike of rotten humans) were almost always in a minority. Given that natural justice had a tendency to favour the common interest of communities, those possessed of this noble character tended to become leaders of their clans, their folk, their communities – with their personal qualities admired and respected. They, for example, were the ones people felt they could trust – ones who had been shown by experience to be trustworthy, loyal, honest, brave. Or expressed in another more modern way, we might say that they had good taste and good breeding, with their opinions and their judgement thus used as guides by others. Indeed, we might say with some justification that good breeding became synonymous with possession of this dislike for humans of rotten character.
Thus, these noble ones also tended to form a natural and necessary aristocracy – that is, those of proven arête, those of good taste and of good breeding, had a certain power and authority and influence over others. And a tendency to form an aristocracy because those of good taste – those with a taste for natural justice and thus with a dislike of rotten humans – tended to prefer their own kind and so naturally paired with, preferred to mate with, someone with similar tastes.
For Aeons, there was a particular pattern to human life on this planet: small ancestral and tribal communities, led and guided by an aristocracy, who often squabbled or fought with neighbouring or more distant communities, and which aristocracy was quite often overthrown or replaced, usually by one person who was far less noble (often ruthless and brutal) and whose rule lasted for a while – or was continued for a while by their descendants – until that less noble person, or their equally ignoble descendants, were themselves defeated, and removed, and the natural aristocracy restored. In others words, individuals of noble instincts dealt with, and removed, individuals of rotten character.
Why this particular pattern? For two simple reasons: (1) because the natural aristocracy favoured – was beneficial to – the community, especially over extended periods of causal Time, while the less noble, more ruthless, selfish, and brutal leaders were not; and (2) selfish, brutal, leaders almost without exception always went too far, offending or harming or killing or tyrannizing until someone or some many “had had enough” and fought back. That is, such bad leaders had a tendency to provoke a certain nobility within some humans – to thus aid the evolution of noble human beings, with such humans provoked to nobility often being remembered if not celebrated by means of aural ancestral stories.
Given this pattern of slow evolution toward more nobility – and of a return to a natural balance which is inherent in this evolution – a certain wisdom was revealed, a certain knowledge gained. A revealing – a knowledge, about our own nature, and about the natural process of evolutionary change – which was contained in the remembered, mostly aural, traditions of communities, based as these traditions were on the pathei-mathos [the learning from experience] of one’s ancestors.
This wisdom concerned our human nature, and the need for nobility (or excellence, arête, ἀρετή) of personal character. This received wisdom was: (1) that natural justice, and the propensity for balance – the means to restore balance and the means of a natural, gradual, evolution – resides in individuals; (2) that natural justice, and the propensity for balance, was preferable because it aided the well-being and the development of communities; and (3) that nobility of individual character, or a rotten nature, are proven (revealed) by deeds, so that it is deeds (actions) and a personal knowing of a person which count, not words.
Or, expressed another way, ancestral cultures teach us that our well-being and our evolution, as humans, is linked to – if not dependant upon – individuals of noble instincts, of proven noble character, and thence to dealing with, and if necessary removing, individuals of rotten character. Hence, that a type of natural culling was desirable – the rotten were removed when they proved troublesome or became a bad influence, and were seen for what they were: rotten.
The Rise of the Plebeian
The rise of the plebeian – of the mundanes – is the development of ideas, dogma, and abstractions and using these manufactured lifeless things as guides and examples in place of individuals of proven noble character.
Thus, the natural aristocracy of those of good taste and of good breeding is replaced by vulgar, more common, things – by the idea, for example, that some monarch or ruler (and usually their progeny) was ‘chosen’ by some god or gods, or has a special ‘Destiny’, and thus represented that god or those gods or has been chosen by ‘Fate’ or whatever. Or by the idea that some prophets or some prophet have or has received ‘revelations’ from some god or some gods and which ‘revelations’ contain a guide to how to live, how to behave, what is ‘evil’, etcetera. Or by the notion that everybody – regardless of their character – possesses worth, and can or could be a person of influence even if they have done no deeds revealing of their true character. And so on, mundane etcetera following mundane etcetera.
Later on, specific -isms and -ologies were developed or devised – whether deemed to be religious, political, or social – so that the individual was related to, derived their meaning and purpose, and even their own worth, from such abstract things instead of by comparison to individuals of proven noble deeds.
In a sense, this is the rise – one might even say the triumph, the revenge – of the common, the mundanes, over the always small number of humans with good taste. Of how mundanes – the brutish majority – have manufactured, developed and used ideas, dogma and abstractions, in order to gain influence and power and generally remain as they are, and feel good about themselves.
Thus, instead of having high standards to aspire to, instead of being guided toward becoming better individuals, instead of evolving – by pathei-mathos, by practical experience, by deeds done, by having the example of those of good taste to emulate – they see themselves, their types, as the standard, the ideal: a process which has culminated in their general acceptance of that modern calumny and calamity, the so-called ‘democracy’ of the now ubiquitous modern State.
For in this so-called democracy – and in the modern State – we have the epitome of mundanity where vulgarity is championed, where shysters and corrupt politicians dominate, where the Magian ethos guides, and where an abstract tyrannical lifeless law has replaced both the natural justice of noble individuals and the natural right those individuals had to deal with, and if necessary remove, those of rotten character. Thus, instead of justice, and balance, being the right, the prerogative, of and residing in and being manifest by individuals of noble character – of good breeding – it has come to regarded as the ‘right’ of some abstract, impersonal, Court of Law (where shysters engage in wordy arguments) and manifest in some law which some mundane or some group of mundanes, or some shysters, manufacture according to some vulgar idea or some vulgar aspiration.
In brief, the rise of the mundanes is the steady de-evolution of human beings. No wonder then that some of those with good taste – some latter-day individuals of noble character, of breeding – developed, welcomed, and championed a return to older, more aristocratic ways, evident, for instance, in both fascism and National-Socialism.
The Modern Art of Culling
What the ONA Art of Culling does is that it shapes and developes the natural ancestral process in a conscious, a wise, way, according to particular ONA criteria and particular ONA goals, and thus helps restore the natural aristocratic balance lost because of tyrannical abstractions manufactured by individuals of rotten character in order to keep themselves and their rotten kind in power and in order to try and level everyone down to their low level.
The ONA goals are concerned with our evolution, our change into a higher species of human beings, the breeding – by our Dark Arts including The Art of Culling – of more and more individuals of noble character, and thus the development of a new aristocracy.
The particular ONA criteria are that some humans, by nature, by character, are rotten – worthless – and, when this rotten character is revealed by their deeds, it is beneficial to remove them, to cull them.
In addition, there is the criteria of belonging – for a person either resonates with us, with our kind, or they do not. If they do, excellent; if they do not – then words, argument, persuasion, propaganda, are worthless. Thus, if they are of our kind, they will possess the instinct that some things – some types of behaviour and some particular deeds by humans – are distasteful and that individuals doing certain distasteful deeds are worthless and can and should be removed. If they are not of our kind, they will dislike the notion of culling – or seek to argue about it or debate or discus it, which, in truth, our kind cannot be bothered to do, since it is character that is important for us, not words. Practical deeds to develope, to reveal, character – not discussions, debates, propaganda, arguments. Being elitist, we simply have no interest in recruiting, guiding, training, the wrong type of person.
In respect of culling, it is – as the Order of Nine Angles has developed The Art of Culling – of two main types. The individual, and the collective. The individual is when a specific individual is removed because of specific deed or deeds done, with their rotten character so revealed. The collective is when a specific method – such as combat, insurrection, revolution – is being used either by one of us as a causal form or within a rôle, or by a nexion (or collocation of nexions) as a means or tactic to implement Aeonic strategy, and which collective type of culling does not target specific, named, individuals, but rather ‘the sworn enemy’ any of whom are deemed acceptable targets.
As an historical aside – to be believed or not according to one’s inclination, given that it is an aural tradition – and as an example of Culling as Art, it should be noted that individual culling in traditional ONA nexions was/is regarded as both natural and necessary: necessary to develope and to reveal excellence of personal character, and natural because it aided, developed, the aristocratic nature that each such nexion was/is. For such a culling was/is a communal affair, it being in the nature of such a nexion that it was more an extended family, tied by bonds of breeding, of blood, of clannish loyalty, that it was what most now with their mis-understanding consider a Temple or a sinister ceremonial group to be.
Thus, let us say that a named individual was chosen because that person has done some distasteful deeds. The ONA member undertaking the act of culling, or choosing to do such a culling, would present their proposal to the monthly sunedrion [2], at which another member would act as Devil’s Advocate and so speak on behalf of the accused (the potential opfer). The sunedrion would then deliberate, and then give their verdict. If positive, then most if not all members of the nexion would assist in the planning, the tests, and if required in the execution of the act, and which act could appear to be ‘an accident’, or done in a proxy manner via sinister cloaking, or undertaken directly, and so on.
Hence would there be a performance extending over a period of causal Time and involving a variety of performers with their allotted rôles – culling as esoteric Art, and as means of binding and evolving, through deeds done and character revealed, a community of individuals sharing an ethos and belonging to an ancestral tradition.
Anton Long
Order of Nine Angles
122 Year of Fayen
[1] This sense of personal distaste, of something gone rotten, or bad, is the correct the meaning of the word κακός in Hellenistic culture.
[2] Sunedrion is the [Greek derived] word traditionally used to describe the regular meeting, led by the Choregos, and held by members of traditional ONA nexions (local groups, Temples) at which matters of importance to the nexion would be discussed, and at which members could ask, for example, for magickal or other assistance.
Such meetings would be monthly, or – in a large nexion – fortnightly. Given the small and clannish nature of most nexions, with most if not all members related by ties of marriage/partnership or sworn family loyalty, and living near to each other, it would often not be that formal, would most often end with a feast and general merry-making often accompanied by music, and at which meeting all members (being of our kind) would have an equal say and be able to vote on all matters. Un-resolved disputes, or verdicts, would be arbitrated and settled by either Choregos at the particular sunedrion, or by the Master/Mistress, acting as chief of the nexion/family.
The Drecc
We, The Drecc
We are The Drecc, those who belong to Dreccian tribes, to our new way of living – in defiance of the tyranny and the control of The State – where the only law is our Law of The Drecc.
We, of The Drecc, seek to gather ourselves in local tribes, just as we live, and we strive to die, by our own rules, by our own law, for we have contempt and disdain for all the laws and all the societies, forms and Institutions, of The Mundanes.
Our tribes are of our pledged Drecc brothers and sisters, whom we know personally and who live in the same local area as us.
Note for Newbies:
Drecc is pronounced drek, and Dreccian as in Drek-ee-an.
Drecce is an old, almost forgotten, word, and one of its many meanings is evident from the following quote, taken from a very old manuscript: “Drecth se deofel mancynn mid mislicum costnungum…”
^^^
Becoming Drecc
Step One – The PledgeBecoming Drecc
To become Drecc you simply make a pledge of Drecc allegiance and pledge yourself to follow the Dreccian way of life. This can be done in three ways.
First, it can be done by yourself, alone. Second, it can be done with a friend or some friends who also desire to become Drecc. Third, you can join an existing Dreccian tribe.
The Pledge can take place at any time, and anywhere, indoors, or out, and no special preparation is necessary or required, although if desired and practical, it can be undertaken in a darkened area with subdued lighting (the source of which is not important) and with the Drecc symbol – as above – in a prominent position and drawn or reproduced on some material or on a banner.
For the pledging, you – and each other participant, if any – will require a small piece of white paper (the actual size and type of paper are not important), a sharp knife (of the hunting or survival kind) – and if possible, a sheath for the knife – plus a small receptacle or container suitable for burning the paper in.
You – and each other participant, if any – then say:
I am here to seal my Fate with blood.You – and each other participant, if any – then make a small cut on your left thumb with the knife and allow several drops of your blood to fall onto the paper. You then place the paper into the small container, and set it alight.
I accept there is no law, no authority, no justice
Except The Drecc
And that culling is a necessary act of Life.
I believe in one guide, Our Dreccian Law,
And in our right to rule mundanes.
As it burns, you – and each other participant, if any – then say:
I swear on my Dreccian-honour as a Drecc that from this day forth I will never surrender, will die fighting rather than submit to anyone, and will always uphold The Dreccian Code.You – and each other participant, if any – then place the knife in the sheath (if a sheath is available), conceal or otherwise carry the knife on you, and forever after keep the knife with you, as a sign of your Dreccian-honour and your pledge of allegiance.
The pledging is then complete.
Step Two – Dreccian Living
Dreccian living is simple, and involves:
1) Regarding, and treating, all mundanes (all who are not our pledged Drecc brothers or sisters) as the enemy.
2) Living, and if necessary, dying by our Dreccian code [see below].
3) Striving to live each day, on Earth, as if it might be our last.
^^^Dreccian Principles and Practices
The Three Fundamental Principles of The Drecc
1) Those who are not our Drecc brothers or sisters are mundanes.
2) By living and if necessary dying by our Dreccian Code we are the best, the real elite of Earth.
3) A person becomes our brother or our sister by making The Pledge of Dreccian Allegiance and by living by our Dreccian Code.
The Dreccian Code
Those who are not our brothers or sisters are mundanes. Those who are our brothers and sisters live by – and are prepared to die by – our unique code of Dreccian honour.
Our Dreccian-honour means we are fiercely loyal to only our own Drecc kind. Our Dreccian-honour means we are wary of, and do not trust – and often despise – all those who are not like us, especially mundanes.
Our duty – as individuals who live by the Code of Dreccian-honour – is to be ready, willing, and able to defend ourselves, in any situation, and to be prepared to use lethal force to so defend ourselves.
Our duty – as individuals who live by the Code of Dreccian-honour – is to be loyal to, and to defend, our own kind: to do our duty, even unto death, to those of our brothers and sisters to whom we have sworn a personal oath of loyalty.
Our obligation – as individuals who live by the Code of Dreccian-honour – is to seek revenge, if necessary unto death, against anyone who acts dishonourably toward us, or who acts dishonourably toward those to whom we have sworn a personal oath of loyalty.
Our obligation – as individuals who live by the Code of Dreccian-honour – is to never willingly submit to any mundane; to die fighting rather than surrender to them; to die rather (if necessary by our own hand) than allow ourselves to be dishonourably humiliated by them.
Our obligation – as individuals who live by the Code of Dreccian-honour – is to never trust any oath or any pledge of loyalty given, or any promise made, by any mundane, and to be wary and suspicious of them at all times.
Our duty – as individuals who live by the Code of Dreccian-honour – is to settle our serious disputes, among ourselves, by either trial by combat, or by a duel involving deadly weapons; and to challenge to a duel anyone – mundane, or one of our own kind – who impugns our Dreccian honour or who makes mundane accusations against us.
Our duty – as individuals who live by the Code of Dreccian-honour – is to settle our non-serious disputes, among ourselves, by having a man or woman from among us (a brother or sister who is highly esteemed because of their Dreccian deeds), arbitrate and decide the matter for us, and to accept without question, and to abide by, their decision, because of the respect we have accorded them as arbitrator
Our duty – as Dreccian individuals who live by the Code of Dreccian-honour – is to always keep our word to our own kind, once we have given our word on our Dreccian honour, for to break one’s word among our own kind is a cowardly, a mundane, act.
Our duty – as individuals who live by the Code of Dreccian-honour – is to act with Dreccian honour in all our dealings with our own Dreccian kind.
Our obligation – as individuals who live by the Code of Dreccian-honour – is to marry only those from our own kind, who thus, like us, live by our Code and are prepared to die to save their Dreccian-honour and that of their brothers and sisters.
Our duty – as individuals who live by the Code of Dreccian-honour – means that an oath of Dreccian loyalty or allegiance, once sworn by a man or woman of Dreccian honour (“I swear on my Dreccian-honour that I shall…”) can only be ended either: (1) by the man or woman of Dreccian honour formally asking the person to whom the oath was sworn to release them from that oath, and that person agreeing so to release them; or (2) by the death of the person to whom the oath was sworn. Anything else is unworthy of us, and the act of a mundane.
