.:.The snapshot is taken from the ONA MS “Authority of Individual Judgment.” There are 3 [three] points about that axiom which all ONA associates should understand and remember:
There is no such thing as an “official” or “genuine” ONA. No official interpretation of ONA which is the only correct and acceptable Order of Nine Angles.
You first must be an ONA Adept [able to answer 10 esoteric questions] and be a member of the Inner O9A before you have the proper wisdom and experience [via Pathei-Mathos] to make an interpretation of ONA.
There are no leaders or outer representative of the Order of Nine Angles.
To students of language, the enduring mystery of words entices and provokes us. The terms which mean the most — spirit, truth, good, information — remain the most inscrutable, but are also found at the core of almost everything that we do. It is as if we are speaking a language we do not understand.
Chapter I, Desertam Indefensamque, was a memorandum sent to Occult colleagues by the Oxfordshire-based Sapphic group the TWS Nexion at the beginning of November 2021. It led to the discussions recounted in the section titled The Esoteric Philosophy And Seven Fold Way Of Anton Long – A Debate in chapter II, A New Beginning, the gist of which discussions concerned the anarchist/nihilist O9A principle of the ‘authority of individual judgement’ and what had recently resulted from that principle: such as the Black Propaganda of a fake American O9A nexion run by an FBI agent provocateur.
The TWS Nexion was of the view that the principle of the ‘authority of individual judgement’ – described in chapter III, Paradox Of The O9A Authority Of Individual Judgment, whose consequences are described in the Debate section of chapter II – were on balance detrimental to the quest for Lapis Philosophicus. Hence their reformation as The Seven Oxonians and their development of a new esoteric tradition which they termed The Hebdomian Way, described in detail in chapter IV, The Sevenfold Seeking And Noesis Of The Hebdomian Way. They thus returned to the fundamentals of Hermetic philosophy as described in the tractates of the ancient Corpus Hermeticum, with chapters V and VI – Julius Evola, The Seven Fold Way, And The Corpus Hermeticism and A Review of Myatt’s The Divine Pymander – providing an overview of that Corpus. This work presents the new esoteric tradition in detail as well as the background to its development involving as that did ceasing to publicly defend or explain Longusian Occultism because it had been abandoned in favour of The Hebdomian Way.
Modernity in Contemporary Satanism and the Order of Nine Angles[2]
by Nameless Therein
Many years ago, I had the pleasure of studying with a former and well-respected Harvard professor, a man who later became a mentor to me and shaped my spiritual and intellectual worldview. Armed with Strunk and White’s Elements of Style, Richard Tarnas’ The Passion of the Western Mind, and some of the most important texts in the Western tradition, we critically examined the relationship between faith and reason in Western thought over the last two thousand years of intellectual and religious history. In clarifying the context of our modern perspective through the clash between faith and reason, we came to a deeper understanding of how that relationship shaped our entire worldview. Contrary to my own view at the time, I learned that faith was not a belief in something without good reasons, nor was it a euphemism for “religion” or the opposite of reason. Rather, as Wilfred Cantwell Smith notes, faith is not belief but the essential human quality, one “constitutive of man as human,” where “that personality is constituted by our universal ability, or invitation, to live in terms of a transcendent dimension, and in response to it.”[3] Van Austin Harvey elaborates on this distinction as follows:
In the history of Christian thought, two general tendencies concerning the concept of [faith] may be observed: (1) [faith] is regarded more nearly as belief or as mental assent (assensus) to some truth, whether about the nature of God (supernatural truth) or about the past (historical truth). (2) [Faith] is understood to be the basic orientation of the total person that may include belief but is best described as trust (fiducia), confidence, or loyalty.[4]
Faith in this sense is not a fideistic blind belief, but a dynamic mode of knowledge as a descriptive relation of being. It is what bridges the gap between the known and unknown, the rational and the empirical, the idealistic and the materialistic. In one sense, it involves a form of mental assent; but it also involves the total orientation of a person toward the transcendent.
Contrary to the modern tendency to reduce faith to a religious worldview, modernity itself embodies a powerful kind of faith in its belief in nothing. Our post-Enlightenment faith in reason as a talisman for “real” knowledge, in the relativity of meaning, in empirical science as a dogmatic means to objective truth, and in the conviction that religion is an anachronistic and outdated mode of thinking all point to our uncritical confidence in a myth that has now become modern canon. David B. Hart describes this in the following way:
As modern men and women – to the degree that we are modern – we believe in nothing. This is not to say, I hasted to add, that we do not believe in anything; I mean, rather, that we hold an unshakable, if often unconscious, faith in the nothing, or in nothingness as such. It is this in which we place our trust, upon which we venture our souls, and onto which we project the values by which we measure the meaningfulness of our lives. Or, to phrase the matter more simply and starkly, our religion is one of very comfortable nihilism.[5]
As modern individuals, many of us are unaware what this “nihilism” actually entails, given our lack of understanding regarding the historical, cultural, and intellectual roots that comprise our modern perspective. This lack of awareness is reflected in the superficiality of nearly every so-called contemporary “Satanic” or left-hand path tradition, and is additionally operative in the Order of Nine Angles. David Hart elaborates on what this entails in a powerful way:
We live in an age whose chief moral value has been determined, by overwhelming consensus, to be the absolute liberty of personal volition, the power of each of us to choose what he or she believes, wants, needs, or must possess; our culturally most persuasive models of human freedom are unambiguously voluntarist and, in a rather debased and degraded way Promethean; the will, we believe, is sovereign because unpromised, free because spontaneous, and this is the highest good. And a society that believes this must, at least implicitly, embrace and subtly advocate a particular moral metaphysics: the unreality of any ‘value’ higher than choice, or of any transcendent Good ordering desire towards a higher end. Desire is free to propose, seize, accept or reject, want or not want – but not to obey. Society must thus be secured against the intrusions of the Good, or of God, so that its citizens may determine their own lives by the choices they make from a universe of morally indifferent but variably desirable ends, unencumbered by any prior grammar of obligation or value … Hence the liberties that permit one to purchase lavender bed clothes, to gaze fervently at pornography, to become a Unitarian, to market popular celebrations of brutal violence, or to destroy one’s unborn child are all equally intrinsically “good” because all are expressions of an inalienable freedom of choice. But, of course, if the will determines itself only in and through such choices, free from any prevenient natural order, then it too is in itself nothing. And so, at the end of modernity, each of us who is true to the times stands facing not God, or the gods, or the Good beyond beings, but an abyss, over which presides the empty, inviolable authority of the individual will, whose impulses and decisions are their own moral index.[6]
In its emphasis on its own moral index, its advocacy of precisely this kind of “inviolable authority of the individual will,”[7] its emphasis on extremism as a substitution for meaninglessness or “nothingness,” its dogmatic weariness of all things “abstract” at the expense of long-term practical strategy, and in the erroneous substitution of brutal violence for its muliebral virtues of compassion and empathy due to an avalanche of misinterpretation on the part of its associates, the Order of Nine Angles has not just become mundane; it has become distinctively modern.
This is nothing new. In fact, this lack of awareness regarding the roots and pitfalls of our modern perspective is operative in nearly every contemporary “Satanic” and left-hand path tradition, rendering the majority of them inoperative. We saw this years ago in the Church of Satan, as the death throes of LaVey’s naturalistic animism substituted the mystery of Satan for hedonistic atheism in the form of a voluntarist symbol. We saw this again in the Temple of Set, who, in positing Set as an “isolate intelligence,” failed at the outset to understand or account for the significance of Edmund Husserl’s phenomenological dissolving of the traditional distinction between subject and object, both as a response to the long-standing problem of the self-contained Cartesian subject and as an important part of his theory of intersubjectivity and temporality.[8] (Far from a trivial theoretical issue, this point calls into question the entire epistemological framework of the Temple of Set.) And we see this currently in contemporary groups like the Dragon Rouge, who, despite their motivations to establish a trail along the narrative of truth, nevertheless fall victim to a hidden reductionism in their attempt to reconcile their magickal system with a modern perspective.
That so many groups, traditions, and initiatory orders get this wrong at even the most basic level points to the urgency with which we need to correct this tendency within the Order of Nine Angles. In the last decade, we have seen a shift from that tendency toward one of misunderstanding, misinterpretation, bigotry, infighting, extremism, racism, prejudice, and violence. Less and less, we see a grappling with the ideas that have shaped the modern world, let alone a critical examination of the ideas that now threaten the extermination of the ONA as a tradition that barely managed to live out the twentieth century. Nothing new or worthwhile can be offered by a tradition that is not aware of its own perspective, nor can it rightly be called a “tradition.” The Order of Nine Angles is sadly no exception.
Despite these bleak prospects, there is hope. But before we can correct the mistakes of the past, it will be necessary to first critically examine the perspective that comprises the modern world. Only then will it be possible to collectively renegotiate the direction and context of the ONA as a tradition located squarely within modernity, despite its ancient influences and claims to the contrary.
With this, I return to my discussion of the aforesaid seminar with my former Harvard professor. The lens of interpretation we used to examine modernity’s place in the context of the Western tradition involved many important texts and thinkers. The one that left the deepest impression on me, however, was Richard Tarnas’ seminal work, The Passion of the Western Mind: Understanding the Ideas That Have Shaped Our World View. This text eloquently surveys the ideas that shaped the Western tradition, beginning with the ancient Greeks and moving through post-modernity. On the cover of the 1991 Ballantine Books edition, Joseph Campbell describes the text as, “The most lucid and concise presentation I have read, of the grand lines of what every student should know about the history of Western thought. The writing is elegant and carries the reader with the momentum of a novel … It is really a noble performance.”[9]
Whether in The Passion of the Western Mind, his later work Cosmos and Psyche, or in his November 2007 lecture on The Art of Writing at the Pacifica Graduate Institute,[10] Tarnas has had a powerful influence on my own thinking and writing. Like my former professor, Tarnas was a Harvard graduate in addition to being the previous director of programs at the Esalen Institute in Big Sur. His understanding of the Western intellectual tradition is comprehensive, deep, and unrivaled in most academic circles.
Though Tarnas has nothing to do with the Order of Nine Angles (and in fact would be appalled at being mentioned in the context of the ONA), his work provides a foundation for coming to terms with modernity as a necessary lens through which to view the ONA. With that in mind, the following lectures provide an introductory overview to some of the ideas covered in his texts.
1. “The Evolution of Consciousness from the Primal to the Postmodern”
This brief lecture provides a concise overview of Tarnas’ distinction between what he terms the primal worldview and the modern worldview in Cosmos and Psyche.[11] An article that I have been recently developing concerns the way the Order of Nine Angles attempts to restore the primal worldview against modernity; though whether it can and will be successful in this largely depends on whether it can come to terms with its place within the modern perspective.
2. “A Brief History of Western Thought, part 4 of 5”
This lecture addresses the post-modern, picking up where the previous lecture leaves off. Both lectures segue into the important post-secular examination of disenchantment, which connects to my above discussion about the role of faith and reason in modernity.
On a personal level, I will say that a post-secular lens of faith illuminated more depth and meaning with respect to what Satanism really is than did my two decades of committed Satanic practice through contemporary left-hand path groups claiming that title. In my experience, the ONA touches on that deeper post-secular sense of the Satanic in its broader and beautiful spectrum of the sinister and sinister-numinous. However, much work needs to be done before the ONA will be equipped to address this. Part of that work will involve an understanding of the post-secular context of disenchantment, which is what the next lecture addresses.
3. “Disenchantment, Misenchantment, and Re-Enchantment”
Tarnas’ overview of the post-secular topic of disenchantment in the introduction of this lecture is an excellent introduction to the topic. This examination helps deepen the context of modernity in terms of the relation between the primal and modern worldviews – a relation that the ONA attempts to address.
4. “The Great Initiation”
This final lecture provides an additional overview of some of the aforesaid modern phenomena within an initiatory context. In addition to other relevant points, Tarnas’ account of the relation between the masculine and the feminine in terms of the astrological context of the sun and moon can deepen the ONA’s explication of the masculous and the muliebral at the core of its philosophy.
In closing, two points are worth emphasizing with respect to the final lecture listed above on “The Great Initiation.” The first concerns the way in which Tarnas’ characterization of modernity equally applies to the current climate of the Order of Nine Angles; and this is no coincidence, given what I have said above. Here, Tarnas quotes Woody Allen, whose comments highlight a tension that the ONA has been facing for over a decade (and now more than ever). Tarnas says the following:
The New York Jewish philosopher Woody Allen put his finger on this with his customary Schopenhauer-like clarity … in a speech he gave to the graduates some time ago: “More than at any other time in history, mankind faces a crossroads. One path leads to despair and utter hopelessness. The other [path], to total extinction. Let us pray we have the wisdom to choose correctly. I speak, by the way, not with any sense of futility, but with a panicky conviction of the absolute meaninglessness of existence which could easily be misinterpreted as pessimism. It is not. It is merely a healthy concern for the predicament of modern man.”[12]
The second point worth emphasizing is a quote Tarnas cites from Jung’s The Undiscovered Self. In addition to characterizing modernity, the following comments by Jung find a powerful voice in the current struggle of the ONA. As a meditation on what I have written in this article, I will end with this quote:
[A] mood of universal destruction and renewal … has set its mark on our age. This mood makes itself felt everywhere, politically, socially, and philosophically. We are living in what the Greeks called the καιρός – the right moment – for a “metamorphosis of the gods,” of the fundamental principles and symbols. This peculiarity of our time, which is certainly not of our conscious choosing, is the expression of the unconscious man within us who is changing. Coming generations will have to take account of this momentous transformation if humanity is not to destroy itself through the might of its own technology and science.[13]
Nameless Therein
Scothorn Nexion
May 4, 2022
NOTES
[1] For more information on the significance of this painting and why Richard Tarnas chose it for the cover of The Passion of the Western Mind, see 4:21 of the following lecture: https://youtu.be/2B3zm8R0dEo?t=261
[2] The phrase “modern man believes in nothing” was inspired by David B. Hart, “On Being Modern,” First Things: A Monthly Journal of Religion and Public Life (October 2003).
[3] Wilfred Cantwell Smith, Faith and Belief: The Difference between Them (Oxford: Oneworld Publications, 1998), 129.
[4] Van Austin Harvey, “Faith,” in A Handbook of Theological Terms (New York: Macmillan, 1964).
[7] In fact, the over-emphasis on the authority of individual judgment without any critical examination of the historical and intellectual context of modernity has given rise to a democratizing of individual opinion, thereby mistaking it for knowledge. In some respects, the need to critically examine the ideas that have shaped our modern perspective are condemned as an “abstraction” rather than being recognized as an attempt to reconcile our daily mode of operation at the most practical level. This has done great harm in the ONA as the need for this critical examination has shifted to ruthless and vacant extremism in light of the substitution of opinion for knowledge, resting on a gross misunderstanding of what the ONA actually is.
[8] Interestingly, I recall Michael Aquino himself acknowledging his lack of understanding regarding Husserl’s philosophy on a 600 Club forum post many years ago. I have not since been able to locate that post since the site closed down, but it appeared to be authored by him. Nevertheless, I sensed this fatal flaw at a young age, given that much of the Temple of Set’s philosophy rests on a metaphysical distinction between subject and object – a distinction phenomenology largely did away with in the early twentieth century. In some respects, the ONA’s distinction between “acausal” and “causal” risks a similar danger; and though I will not elaborate further here, it is a topic that I may investigate in the future. Regardless, it is something to be aware of, particularly in the dogmatic and often uncritical repetition of such terms on the part of the ONA’s associates.
[9] Richard Tarnas, The Passion of the Western Mind: Understanding the Ideas that Have Shaped Our World View (New York: Ballantine Books, 1991).
[10] This all-day workshop was recorded and previously available on DVD by Depth Video. See Richard Tarans, “The Art of Writing: An All-Day Workshop Presented Nov. 17, 2007 at the Pacifica Graduate Institute” (Santa Barbara, CA: Depth Video, 2007). The description on the rear of the DVD summarizes the workshop as follows:
This landmark workshop, the fruit of 30 years of writing and teaching, was given before a sold-out audience at the Pacifica Graduate Institute in November 2007. In these lectures, Richard Tarnas provides an in-depth look at writing not just as an intellectual or artistic discipline, but as a spiritual path. Because we live in a time of extraordinary urgency, when we must contemplate the future of the Earth community, it is essential that those with relevant information speak and be heard, received, and understood. Writing in the service of such a goal involves the development of certain skills, disciplines, and knowledge, as well as other less tangible but perhaps even more important capacities. These lectures illuminate the writer’s path with both practical tips and a larger vision of the writer’s noble calling.
[11] See, for example, Richard Tarnas, “Forging the Self, Disenchanting the World,” in Cosmos and Psyche: Intimations of a New World View (New York: Viking, 2006).
[12] Tarnas appears to be referencing Woody Allen, “My Speech to the Graduates,” New York Times, August 10, 1979, https://www.nytimes.com/1979/08/10/archives/my-speech-to-the-graduates.html
[13] Carl Jung, The Undiscovered Self, trans. R.F.C. Hull, rev. ed. (1990; repr., Princeton: Princeton University Press, 2010), 60.
* Part One: Differing Perceptions Of The Order Of Nine Angles.
* Part Two: Baeldracian, Falciferian, Rynethian.
* Part Three: Omega9Alpha As Culture And Subculture.
* Conclusion: Future Non-Western Omega9Alpha Subcultures
* Appendix: A Rediscovered Balobian Treasure.From the Conclusion: Given (i) the ‘principle of the authority of individual judgment’ and (ii) the fact that the ω9α code of kindred-honour applies irrespective of gender, ethnicity, perceived social/educational status, nationality, and sexual preference, and (iii) that ω9α culture does not embody racist neo-nazism in ethos or in principle, ω9α culture can be further diversified and thus develop new subcultures that encompass the insights and some of the practices of non-European esoteric and mystic traditions.
This has already happened in a clandestine way in places such as Egypt and Iran where nexions have been established which incorporate some Sufi traditions and insights (and in the case of Iran, memories of Sumka) as well as in Japan where a clandestine nexion incorporates the insights of Yukio Mishima (as manifest in his quartet The Sea Of Fertility) with the esoteric non-racist National-Socialism of Reichsfolk. In Turkey, a clandestine nexion exists which blends Myattian insights – from his philosophy of pathei-mathos – with elements of Sufism, stories from لْفُ لَيْلَةٍ وَلَيْلَةٌ and aspects of ω9α culture in a still developing individual and mystical quest for wisdom.
Such new and developing subcultures are expanding ω9α culture and harbingers of not only a New Aeon but of a new type of civilization independent of nations and States and old aeon notions of Empire and physical conquest.
For the past three years various lies and “fake news” have been circulated, and allegations made, about the Order of Nine Angles (O9A, ONA) by journalists, by anti-fascists, by certain politicians, and by others.
Here is the “other side” – the O9A side – of the story, a side the mainstream Media, and anti-O9A propagandists, refuse to even acknowledge.
Contents:
° There Is No O9A Membership
° Overview Of The O9A
° The Lies Of Misogyny And Sexual Abuse
° Fallacies Of Anti-O9A Propaganda
° The Myth Of Anton Long
° The Reason Behind Anti-O9A Propaganda
° References
The now years-long propaganda campaign against the Order of Nine Angles continues. As witness two recent reports which repeat what has now become the Establishment orthodoxy about the “heretical” O9A.
According to a report on Vice News in September 2020,
{quote} A man charged with the “random” killing of a Toronto man has several online connections to Order of Nine Angles, a group an expert described to VICE News as a “neo-Nazi death cult.” [The O9A is] connected with British neo-Nazi David Myatt.{/quote}
It also repeats the lie, the propaganda, by the so-called “Hope not hate” political advocacy group, and others, that the O9A engage in “sexual assault” and rape and sexual grooming when a study of O9A texts reveals the exact opposite. {1}{2}
Notice how the so-called “expert” is not named and merely repeats the anti-fascist propaganda that the O9A is a “neo-Nazi death cult” for which no evidence is presented, a claim that a reading of O9A primary texts would refute. {1}{2} A more responsible and accurate statement would therefore have been that the O9A is alleged by its opponents to be a neo-Nazi death cult. Whatever such a so-called cult actually is.
Similarly, no evidence is presented for the claim the claim that Myatt is or was connected to the O9A – a claim Myatt has for decades denied – so that a more responsible and accurate statement would therefore have been that the O9A is allegedly connected to former neo-nazi David Myatt. {3}
In a September 2020 report by The Canadian Anti-Hate Network, about the killing of a Muslim man by Von Neutegem it was stated that,
{quote} “According to UK anti-hate researchers Hope Not Hate, the dark cruelty at the core of O9A encourages acolytes to engage acts that including extreme violence, sexual assault, assassinations and human sacrifices. Members have been charged for plotting terrorist attacks in the UK and USA. Included in the Von Neutegem social accounts is a YouTube channel. In it, chants associated with the O9A ceremonies play as a black and white POV shot shows a nine-pointed pentagram — the symbol of the O9A — adorning the monolith of what looks to be a homemade altar.”{/quote}
Notice how they also repeat the lie, the propaganda, that the O9A engage in “sexual assault” and other such crimes when a study of O9A texts reveals the exact opposite. {2}
It also repeats the allegation that the O9A has “members” whereas, being an anarchistic/nihilist group – with no contact address, no leader, no officials, no individuals in positions of authority – the O9A cannot have members only those who are interested in it, or who personally associate themselves with O9A philosophy often on the basis of either misunderstanding that philosophy or believing anti-fascist propaganda about the O9A.
A personal interest evident in the fact that Von Neutegem made mention of the O9A in “social media” accounts, reproduced O9A chants via another media platform and included an image of the O9A sigil. A personal interest which will no doubt not stop anti-fascists, journalists, and others from claiming he was a “member”.
Once again, the astonishing ignorance about the true nature of the O9A – by journalists and anti-fascists and others – continues to amuse us, for they have obviously not read O9A primary texts such as The Seofonfeald Paeth, {4} and if they have skimmed though a few such O9A texts they have, out of prejudice and intolerance, rejected them.
TWS Nexion
Oxonia
September 2020 ev
Update, 24 September 2020 ev: Since our original post, “Vice News” has amended its article Random Murder of Muslim Man Linked to Neo-Nazi Death Cult several times. The latest version states that “Balgord says [his media posts don’t] prove Von Neutegem was a member of an O9A group but it does point to the man having spent time with their teachings.” Balgord is apparently the spokesperson for the Canadian Anti-Hate Network which is affiliated with the British so-called “Hope Not Hate” anti-fascist political group.
Important texts for understanding the O9A are the four novels of the Deofel Quartet plus the pro-Lesbian novel Breaking The Silence Down, all of which are available at https://www.o9a.org/deofel-quartet/
{3} Myatt’s rejection of neo-nazism and of extremism in general is well-documented in his autobiography Myngath (ISBN 978-1484110744), in his Understanding and Rejecting Extremism (ISBN 978-1484854266) and in his Extremism And Reformation (ISBN 978-1691707423).
We present here a selection of recent responses – by those associating themselves with the O9A movement (sub-culture) – to the anti-O9A campaign started in early 2019 by a political advocacy group. In contrast to the propaganda of the anti-fascists these responses by O9A folk are measured, reasoned, and provide copious reference to the O9A corpus and to primary O9A texts.
The current focus of the anti-fascist campaign is the allegation that the O9A – according to Labour Member of Parliament Stephanie Peacock – “promotes some of the world’s most hateful, misogynistic beliefs out there, targeting women with the worst forms of cruelty and violence.â€
The truth is the exact opposite, as a study of O9A texts such as those listed in primary O9A texts as does The Deofel Quartet, the pro-Lesbian novel Breaking The Silence Down {1} and items such as the 2017 On The Anti-Patriarchal O9A Ethos {2} – as well as the O9A praxis named The Rounwytha, which option is explained in the text The Seven Fold Way Of The Order Of Nine Angles: A Modern Practical Guide {2} where men are the exception, women the rule. In addition, the O9A has always had Sapphic nexions {3}. See also the 2013 article The Rounwytha Way which is included here as an appendix.
The anti-fascist campaign also promotes the common misunderstanding that the O9A has “members†whereas being an esoteric anarchistic-nihilistic movement, or philosophy, {4} it cannot have members only those inspired by that philosophy or those who associate themselves with it.
As described in the text The Order Of Nine Angles: Beyond Nihilism And Anarchism (4), where references are made to Plato and Aristotle,
{quote} It is obvious to those who have studied the O9A corpus from the 1970s to the 2019, 300 page, trilogy titled Seofonfeald Paeth, that the O9A considers National Socialism – both as a political ideology and in practice – to be a useful tool, a means, to be used, via an Insight Role, by individuals who associate themselves with the O9A movement. A tool, a dialectical means, whereby they (i) can in however small a way disrupt the status quo and possibly persuade others to do the same, and (ii) can personally learn from the experience of being a practical, a real-life,modern day heretic, since according to the status quo – that is, according to all current Western governments and educational institutions – National Socialism is the epitome of evil with the myth of the “holocaust†a sacred dogma which should not be challenged, often, in some Western lands, on pain of imprisonment.
As mentioned in the above text, The Alleged National Socialism Of The O9A, the O9A thus consider National Socialism, and all ideologies be they political or religious, as an idea, or ideal, ἰδÎá¾³/εἶδος, with Plato’s ἰδÎá¾³/εἶδος understood – via Aristotle and others – not as Plato himself believed as an ‘abstract’ (true, ideal) essence or type of being which is independent of us – but as a posited causal abstraction by someone or by some others.That is, the O9A conceive of National Socialism, and all ideologies be they political or religious, not as an “essence†and not as something “true†or essential or necessary, but as a fallible human abstraction, a technique or tool, a φαντασία, and one which can be usefully used by individuals just as the O9A itself is or can be a φαντασία to be used to achieve a personal and esoteric pathei mathos.
That this O9A view is an expression, a manifestation, a presencing, of nihilism has so far only been understood by a select few is, for the sagacious, the Occult cognoscenti, comment enough on our modern Western societies and their peoples, and comment enough on how the O9A is mis-perceived, especially by those mundanes who call it “neo-nazi†and campaign against it and who demand it be made illegal as a so-called “terrorist†organization. {/quote}
Further, as noted in an article included here, An Example And A Test, regarding the recent deluge of anti-O9A propaganda:
“In Aeonic terms – and in terms of O9A strategy – this is advantageous, and necessary. For the few – the very few – who discover for themselves the reality of, for example, the decades-long Seven Fold Way and of O9A esoteric philosophy, as manifest for example in the Seofonfeald Paeth trilogy, are those suitable to begin the quest for Lapis Philosophicus. An individual quest, by a select few, which is the essence of the third phase of O9A Aeonic strategy.â€
For as one person recently said in a podcast about the O9A, all the O9A needs is that one person out of a thousand. {5}
For context, we also include a text dating from 2018 which explains the apolitical nature of the Deofel Quartet.
° The Alleged National Socialism Of The O9A.
° The O9A, Plato, National Socialism, And Nihilism.
° O9A: Beyond Satanism?
Included in the pdf document are three recent – 2019-2020 – texts which explain (i) why the Order of Nine Angles (O9A/ONA) is not a neo-nazi Occult group, (ii) what the O9A mean by the term ‘satanism’, and (iii) why the O9A Occult movement – its esoteric philosophy – has now evolved beyond even their distinct presencing of ‘satanism’, an evolution consistent with the ‘sinister-numinous’ praxis that is the O9A Seven Fold Way with its decades-long individual quest for Lapis Philosophicus, for Wisdom.
These texts thus rebut the propaganda, the allegation, spread about the O9A – by many anti-fascist groups and individuals, and by the media – that it is a neo-nazi Occult group.
Instead, the O9A should be classified – depending on one’s individual interpretation of its esoteric philosophy {1} – as either a nihilistic Occult movement or as an anarchist Occult movement, where by nihilism is meant “rejection of prevailing religious beliefs, moral principles, and laws, together with a practical hostility toward accepted beliefs and/or established institutions,” and where by anarchism is meant “that way of living which regards the authority of The State as unnecessary and possibly harmful, and which instead prefers the free and individual choice of mutual and non-hierarchical co-operation.”
Our own view, as a nexion, is that the O9A is in fact a blend of both nihilism and anarchism, and represents a necessary evolution of both those causal forms, those “ideas”, thus presencing something new and appropriate for our era, something post-Satanic.
TWS Nexion
April 2020 ev
{1} The fundamental O9A “principle of the authority of individual judgment” means that each individual who identifies with the O9A movement – and who seeks for example by means of the Seven Fold Way to discover Lapis Philosophicus – should answer the question about what the O9A means and implies in their own way and in their own duration of causal time.
The principle is explained in the two texts Authority, Learning, and Culture, In O9A Tradition and The Authority Of Individual Judgement: Interpretation And Meaning and both of which are included in the recent (2019) Seofonfeald Paeth trilogy, available at https://www.o9a.org/wp-content/uploads/o9a-trilogy-print.pdf
It is obvious to those who have studied the O9A corpus from the 1970s to the 2019, 300 page, trilogy titled Seofonfeald Paeth, {1} that the O9A considers National Socialism – both as a political ideology and in practice – to be a useful tool, a means, to be used, via an Insight Role, {2} by individuals who associate themselves with the O9A movement. A tool, a dialectical means, whereby they (i) can in however small a way disrupt the status quo and possibly persuade others to do the same, and (ii) can personally learn from the experience of being a practical, a real-life, modern day heretic, since according to the status quo – that is, according to all current Western governments and educational institutions – National Socialism is the epitome of evil with the myth of the “holocaust” a sacred dogma which should not be challenged, often, in some Western lands, on pain of imprisonment.
As mentioned in the chapter The Alleged National Socialism Of The O9A in The Seofonfeald Paeth trilogy, the O9A thus consider National Socialism, and all ideologies be they political or religious, as an idea, or ideal, ἰδÎá¾³/εἶδος, with Plato’s ἰδÎá¾³/εἶδος understood – via Aristotle {3} and others – not as Plato himself believed as an ‘abstract’ (true, ideal) essence or type of being which is independent of us {4} – but as a posited causal abstraction {5} by someone or by some others.
That is, the O9A conceive of National Socialism, and all ideologies be they political or religious, not as an “essence” and not as something “true” or essential or necessary, but as a fallible human abstraction, a technique or tool, a φαντασία, and one which can be usefully used by individuals just as the O9A itself is or can be a φαντασία to be used {6} to achieve a personal and esoteric pathei mathos. {7}
That this O9A view is an expression, a manifestation, a presencing, of nihilism {8} has so far only been understood by a select few is, for the sagacious, the Occult cognoscenti, comment enough on our modern Western societies and their peoples, and comment enough on how the O9A is mis-perceived, especially by those mundanes who call it “neo-nazi” and campaign against it and who demand it be made illegal as a so-called “terrorist” organization. {9}
Meanwhile, our antinomian and sinister-numinous dialectic, our presencing of a type of traditional Satanism {10} – and our Satanic mirth – continues.
TWS Nexion
Oxonia
April 2020 ev
{1} Available at https://www.o9a.org/wp-content/uploads/o9a-trilogy-print.pdf
{2} See the text Insight Rôles, The Seven Fold Way, And The O9A: The Historical And Esoteric Context
{3} (i) Metaphysics, Book 1, 987β, (ii) Metaphysics, Book 5, 1015α
{4} (i) μήτε ἑκάστῳ ἰδίᾳ ἕκαστον τῶν ὄντων á¼ÏƒÏ„ίν δῆλον δὴ ὅτι αá½Ï„á½° αὑτῶν οá½ÏƒÎ¯Î±Î½ ἔχοντά τινα βÎβαιόν á¼ÏƒÏ„ι Ï„á½° Ï€Ïάγματα, Kratylus 386d-386e, and (ii) which Ï€Ïῶτον μὲν ἀεὶ ὂν καὶ οὔτε γιγνόμενον οὔτε ἀπολλÏμενον, οὔτε αá½Î¾Î±Î½ÏŒÎ¼ÎµÎ½Î¿Î½ οὔτε φθίνον, Symposium 210e – 211a
{5} The O9A make an ontological distinction between causal and acausal being. A causal abstraction is defined by the O9A as “the manufacture, and use of, some idea, ideal, “image” or category, and thus some generalization, and/or some assignment of an individual or individuals to some group or category. The positing of some “perfect” or “ideal” form, category, or thing, is part of abstraction. Abstractions hide the true nature of Reality – which is both causal and acausal, and which true nature can be apprehended and understood by means of The Dark Arts, and thus by following the Occult way from Initiate, to Adept, and beyond. According to the O9A, the so-called Occult Arts – and especially the so-called Satanism – of others are manifestations of causal abstractions, lacking as they do the learning of the skills of Dark-Empathy, Acausal-Thinking, and Sinister Sorcery, and thus lacking as they do the ability to develope our latent human faculties and our latent sinister character.”
{6} https://wyrdsister.wordpress.com/2018/06/03/the-fantasy-role-playing-world-of-the-o9a/
{7} qv. Notes On The Esoteric Learning Presenced Through Pathei-Mathos
{8} A useful, working, definition of nihilism is “rejection of prevailing religious beliefs, moral principles, and laws, together with a practical hostility toward accepted beliefs and/or established institutions.”
{9} https://wyrdsister.wordpress.com/2020/03/20/banning-the-o9a-latest-update/
{10} https://www.o9a.org/2019/07/the-two-types-of-satanism/
