The Sinister Order of Nine Angles.pdf

(3863 KB) Pobierz

Roots and Organization of the Order of Nine Angles

1. A Most Unusual Order

The Order of Nine Angles (ONA, O9A) is a controversial occult group for a variety of

reasons. For it has been claimed that they "represent a dangerous and extreme form

of Satanism" {1} having, as a reading of the voluminous ONA corpus {2} reveals,

"a distinct praxis, advocating as it does not only practical physical ordeals

and what it terms Insight Roles, but also practical adversarial acts such as

culling (human sacriﬁce), criminality, political extremism, and even

terrorism." {3}

In addition, the ONA is unlike most, if not all, contemporary Occult orders or

organizations in that it has no centralized organization, no person claiming to be its

leader, no formal membership, and - as the ONA - holds no public activities, meetings,

or events, issues no public statements, and detests the use of titles. Instead, it is a

particular type of secret society; a collection of covert localized groups (small

clandestine cells) and anonymous individuals who identify with or who support its

aims, methods, and goals; who apply its praxis to their own lives, and who often

establish their own local ONA nexion and recruit people to join it. According the

Order of Nine Angles themselves, they have always been based on the principle of

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

development and propagation of certain causal forms, and thence on the

establishment of independent groups and independent individuals who

would be freely provided with all the texts and materials necessary to

either: (1) if they chose, to follow the Seven Fold Way on their own without

any direct personal [centralized] guidance; or (2) to develop their own

system based upon or inspired by the ONA, its causal forms, praxis, and

mythos. These groups and individuals then would or could be the genesis of

other seedlings." {4}

It would be thus be more appropriate to talk and write not about the ONA as if it were

an ordinary occult organization akin to the Church of Satan, or the Temple of Set -

which it is not - but rather about the particular occult philosophy that is being

propagated and has been propagated under the name 'the order of nine angles' and

which occult philosophy inﬂuences or inspires - and has inﬂuenced or inspired - those

Roots and Organization of the Order of Nine Angles

who describe themselves as ONA and who therefore personally apply its praxis, who

establish their own ONA nexion, or who develop their own praxis or occult system

"based upon or inspired by the ONA, its causal forms, praxis, and mythos".

This occult philosophy is 'the sinister tradition', the 'O9A way', or more accurately the

modern esoteric philosophy of the pseudonymous Anton Long as described in the

2013 e-text by Richard Stirling entitled

The Radical Sinister Philosophy of Anton

Long,

which details its ethics, epistemology, ontology, and praxis, and which ethics,

epistemology, ontology, and praxis, mark it as a distinctive esoteric philosophy within

the Western occult tradition.

An esoteric philosophy which includes, but is not limited to, (i) the self-initiatory

Seven Fold Way of individual occult training with its ordeals, practical insight roles

{5}, sorcery, grade rituals, esoteric chant, star game, and dark gods mythos {6}; (ii)

the code (the praxis) of kindred-honour and the amoral utilization of mundanes; (iii)

an adversarial, practical, individualistic, non-hierarchical, and subversive, form of

Satanism and of the Left Hand Path {7}; (iv) the way of the Rounwytha {8}.

To develop such a "dangerous and extreme" esoteric philosophy, and to then

propagate it, world-wide, by means of independent 'self-replicating' clandestine cells

and covert operatives, is surely unique in the annals of modern occultism. Little

wonder, then, that the O9A has attracted criticism.

Early and Later Writings

It is convenient to divide the writings of Anton Long - his esoteric philosophy - into

two parts, before and after around c. 2000. Some of the later writings extensively

elaborate on some of the topics mentioned in the early writings, with many of these

later writings apparently dealing with altogether new topics.

Certainly, the majority of these later writings, especially those dating from 2009

onwards, have a diﬀerent tone, with the rhetoric and propaganda - and the 'satanic

diatribes' - of the earlier writings replaced by sometimes lengthy, staid, metaphysical

musings.

However, as I described in my 2012 essay

Developing The Mythos, The Order of Nine

Angles In Perspective,

"...throughout its more than thirty years of public notoriety, the ONA has

been consistent in its mythos, with their more recent texts (of c. 2009-2012)

often or mostly just elaborating on this mythos or with the mythos merely

being re-expressed using some newly developed terminology, such as the

terms dark empathy and acausal-knowing."

That is, most deﬁnitely before 2000, and probably in the early 1980s, the philosophy

was complete, if only - in respect of some of the more advanced aspects - as yet

untried, untested, by Anton Long himself.

Roots and Organization of the Order of Nine Angles

For what these later writings seem to show is a writing from personal experience;

with the early writings, for instance, just mentioning - or more often than not dealing

only in a cursory manner with - topics such as the Abyss, pathei-mathos, and the

cultivation of dark empathy. In eﬀect, therefore, the later writings are those of a wiser

man who, following his own journey along the Seven Fold Way, ventured into and

beyond the Abyss to reach the penultimate stage of that Way.

2. Roots and Inﬂuences

A detailed study of all the works authored by Anton Long, from the 1970s to 2011 -

from the novels in the Deofel Quartet to the

Black Book of Satan,

Naos,

the two

volume

Satanic Letters of Stephen Brown,

the three volumes of Hostia, and later

writings such as

Pathei-Mathos and The Initiatory Occult Quest

- reveal some of the

roots of, or those who may have inﬂuenced, his esoteric philosophy and its

development, and which roots and inﬂuences, despite silly claims made by some over

the last two decades, are not from the likes of Crowley, the Hermetic Order of the

Golden Dawn, LaVey or the Temple of Set, but rather from much older, and separate,

occult traditions. Occult traditions that owe much to (a) ancient Greek hermetic

writings (in the original Greek), (b) Arabic alchemical and Suﬁ texts (themselves often

inﬂuenced by the writings of the Greek philosophers and possibly Hellenic

hermeticism), (c) ancient Persian and Indic philosophy, and (c) an ancient pagan

tradition indigenous to the British Isles.

The Nine Angles

The very name chosen by Anton Long, in the 1970s, to propagate his esoteric

philosophy - the Order of Nine Angles - is interesting and indicative.

In a paper about the Order of Nine Angles read at an international conference about

Satanism in 2009 {9} - a revised version of which was published in the 2012 book

The

Devil's Party

{10} - Senholt repeated the claim, prevalent in the previous two decades

and repeated ad nauseam on the internet, that "the concept of the nine angles

appears for the ﬁrst time in published sources by the Church of Satan and the Temple

of Set

[...]

and this appears to be the probable source of inspiration to the ONA."

However, Senholt, it seems, made no eﬀort to study or even reference ancient Arabic

alchemical and Suﬁ texts - many of which have not been translated into English or

any modern language, and some of which MSS were acknowledged by Anton Long as

a source {11}.

Senholt was also not familiar with references to 'nine angles' (or 'nine emanations',

depending on the translation) in other ancient texts, including those mentioned by

Professor Connell Monette of Al Akhawayn University, Morocco:

"A further possibility suggested by ONA texts is that it refers to nine

Roots and Organization of the Order of Nine Angles

emanations of the divine, as recorded in medieval Suﬁ texts. It is equally

likely that the Order has borrowed from classical Indian tradition that

arranges the solar system into nine planets, and the world itself

has nine

corners;

or perhaps from the Sanskrit

srivatsa,

a special mark with nine

angles that indicates the supernatural or the heroic.

On the nine angled srivatsa, Gonda states that: ‘This [mystical] ﬁgure has

nine angles: the number nine often occurs in connection with auspicious

objects, powers and ceremonies related to material welfare’. See Gonda, J.

‘Ancient Indian Kingship from the Religious Point of View’,

Numen,

Vol. 4,

Fasc. 1 (Jan., 1957): 24-58.

The Indian belief that the world has nine corners is attested even in

medieval European sources, e.g. Father Emanual de Veiga (1549-1605),

writing from Chandagiri in 1599 who states ‘Alii dicebant terram novem

constare angulis, quibus celo innititur.’ (Others said that the Earth had

nine

angles,

by which it was lifted up to Heaven), see Charpentier, J. ‘Treatise on

Hindu Cosmography from the Seventeenth Century’, Bulletin of the School

of Oriental Studies, University of London, Vol. 3, No. 2 (1924): 317-342.

It is clear despite claims that the term ‘nine angles’ was introduced in the

twentieth century, the term is centuries older, especially in esoteric or

cosmological discourse. See Pingree, D.

The Latin Version of the Ghayat

al-Hakim,

Studies of the Warburg Institute, University of London (1986);

Ritter, H. ed.

Ghāyat Al-Hakīm Wa-Ahaqq Al-Natījatayn Bi-Altaqdīm

(Leipzig

: B.G. Teubner, 1933); al Buni,

Shams al-Ma’arif

(Birmingham: Antioch Gate,

2007).

Indeed, the founder of the ONA has stated in several documents (and

interviews) that

Naos

was inﬂuenced by a private collection of unpublished

Arabic manuscript folios, which may share a common ancestry with the

Picatrix and Shams." {12}

In addition, Senholt, and others, failed and fail to appreciate the relation between the

term 'nine angles' and the ONA's Star Game, which esoteric game is an abstract

representation - developed in the 1970s and using alchemical terminology for the

pieces - of both 'the nine angles' and of the ONA's septenary system.

The Septenary System

Senholt, along with many others before and since, have dismissed the ONA's

septenary system as merely "a replacement for the Kabbalah [...] a non-Semitic

version of the Kabbalistic Sepherot" {13}, apparently unaware that a septenary

system is mentioned in the early and important hermetic text (c. 2nd/3rd century CE)

written in Greek, and which text is more popularly known in English translations and

as the Pymander dialogue of the Hermetica attributed to Hermes Trismegistus.

According to this hermetic text - which pre-dates the Kabbalah by almost a thousand

Roots and Organization of the Order of Nine Angles

years - there is "a cosmic framework [a system] of seven" of which man is a part {14},

a septenary system which, as the ONA noted in some of their early MSS, the

Elizabethan mathematician Robert Fludd made mention of in some of his writings,

and which some medieval alchemical texts also make reference to.

As with the term nine angles - and what the ONA mean by angles {15} - the

septenary system therefore not only harks back to times well before the emergence of

the modern Western occult movement, but also to ancient sources that are Hellenic,

Arabic, Persian, and Indic.

The Rounwytha

As Goodrick-Clark noted, "compared to the eclectic nature of American Satanism,

many ideas and rituals of the ONA recall a native tradition of wicca and paganism"

{16}. Something especially true of what the ONA - that is, Anton Long - describe as

the Camlad Rounwytha tradition, hailing from the Shropshire and Herefordshire

areas of England, and the marcher areas of Wales, and which tradition is quite unique

in Western occultism, bearing little if any resemblance to the modern manufactured

'wicca' propagated by the likes of Gerald Gardener, and which pagan tradition cannot

be found in books, ancient or modern.

For, in the Rounwytha tradition {17},

i) There are no named deities or divinities or ‘spirits’. No ‘gods’, no

‘goddess’. No demons.

ii) There are no spells or conjurations or spoken charms or curses; no

‘secret scripts’ and no ‘secret teachings’; indeed no teachings at all.

iii) There are no ‘secret book(s)’ or manuscripts; indeed, there are no

writings.

iv) There are no ritual or Occult or ‘wiccan’ or ‘satanist’ elements at all.

v) There is no calendar, as calendars are usually understood, and thus no set

dates/times for festivities or commemorations.

vi) There are no oaths made, no pledges written or said.

vii) There is no organization, no dogma, no codiﬁcation of beliefs, no

leader(s), no hierarchy, and no stages or grades of ‘attainment’.

Instead, the Rounwytha way is the way of "a particular and a natural sensitivity: to

human beings, to Nature (and especially the land, the weather), to living-beings

(especially animals) and to the heaven/Cosmos. A wordless, conceptless, feeling of

connexions, and of the natural balance that we mortals, being unwise, have such a

tendency to upset."

This is most certainly not the modern wicca of 'harming none', for it is also the

ancient pagan way of

"knowing the nature of the rotten: human, animal, land. Of the need,

Plik z chomika:

morefaya2006

The Sinister Order of Nine Angles.pdf

Plik z chomika:

Inne pliki z tego folderu:

Inne foldery tego chomika: