The case of Ethan Melzer – a former soldier in the US Army who in June 2022 pleaded guilty to various terrorist offences – has highlighted how the law enforcement agencies and security services of the Establishment have worked since at least 2017 to infiltrate, disrupt and discredit what they and most of the Establishment at first and mistakenly considered the Order of Nine Angles (O9A, ONA) to be: an anti-Establishment organization which had and which recruited members. The mistaken belief that the O9A was an organization with members derived from government advisers, and which advisers included the founder of an antifascist advocacy group who was awarded an MBE by the British government in 2016 for his “services in tackling extremisms”, an American academic and a Canadian academic who had both written about the O9A.
° Ethan Melzer: Allegations But No Evidence
° The Recurrence Of The Fallacy Of Illicit Transference
° The Establishment Campaign And Generational Transmission
In the matter of Joshua Sutter and his Martinet Press, and also his testimony at the trial of Kaleb Cole, the antifascist so-called ‘investigate journalists’ and antifascists themselves have failed to answer questions previously asked of them, even though they have based their entire post-2018 anti-O9A narrative and campaign around Sutter’s black propaganda.
° The Matter Of Fallacies
As a useful guide for readers we list here the most common fallacies committed for over forty years by opponents and critics of the O9A who also repeat ad nauseam cliché after cliché and disproven claim after disproven claim.
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.
Those who have studied O9A esotericism in detail, and those who have an intuitive or artistic appreciation of the Sinister-Numinous aesthetic of the Order of Nine Angles (ONA, O9A), know that the O9A in essence is apolitical, regarding all political forms and all political ideologies as causal abstractions, some of which forms may be useful for a while as exeatic learning experiences Рas Insight R̫les Рfor some individuals in the early years of their decades-long journey along the O9A Seven Fold Way. But all of which causal abstractions Рfrom politics, to religions, to sociological and psychological theories and posited archetypes Рare surpassed, left behind, understood as irrelevant Рwhen the individual undertakes and successfully emerges from the ordeal of The Abyss.
Which ordeal reveals The Unity, the affective acausality, beyond the illusive, the mundane, dialectic of opposing opposites; an illusive dialectic exemplified by “choosing sides” such as, in terms of political abstractions, “Left Wing” and “Right Wing”.
Those conversant with O9A esotericism will know that the novels of the O9A Deofel Quartet (written between the 1970s and the early 1990s) present
{quote}
“much of the diverse aural traditions as AL [Anton Long] received them: as stories about people, their interactions; their ‘satanic’ or esoteric views and beliefs; and about certain events that involved those people. In The Deofel Quartet he simply reworked the factual material – as writers of fiction are wont to do – in order to make an interesting story, in the process obscuring the identities of those involved and sometimes their place of residence or work; added some entertaining details (as in the ‘astral battles’ between goodies and baddies in Falcifer, of a kind now familiar – decades later – from the Harry Potter stories) and concatenated certain events in order to provide ‘action’ in a limited time-frame.
Thus, the fictional stories not only compliment other O9A material but provide a ‘different way into’ the complex O9A mythos; a way that many will find more interesting (and certainly more entertaining) than thousands of pages of sometimes polemical and sometimes ponderous O9A factual texts, and a way that especially places the O9A’s satanism into perspective, Aeonically and otherwise.”
{/quote}
None of the novels of the Quartet concern politics. None of them deal with political revolution or concern themselves with “terrorism”. None of them concern “neo-nazism”. None of them involve “racism” or are “anti-gay” or misogynistic. In truth, the novels – ahead of their time – contain strong female characters (such as Fiona in The Greyling Owl, and Lianna in The Giving) as well as positive gay characters (such as Fenton in The Greyling Owl).
To understand the O9A is to understand how and why The Deofel Quartet presences O9A esotericism: as involving real individuals some of whom (as in Falcifer) may have an interest in Satanism and the Occult, and some of whom (as in The Greyling Owl) are not interested in, or appear not to be interested in, Satanism and the Occult. As readers of such works as Falcifer and The Giving and The Temple of Satan discover, esoterically the O9A is far beyond even the causal abstraction, the causal form, termed “Satanism”.
Thus, as described in The Temple Of Satan,
{quote}
“All of [the books], and the manuscripts bound like books, were about alchemy, magick or the Occult. He could read the Latin of the medieval manuscripts and books, but what they related did not interest him as the later books brought forth no desire to read further.
Even the Black Book of Satan, resting on the table, seemed irrelevant to him. They were all compilations of shadow words, appearing to Thurstan to fall short of the aim that the searchers who had written them should have aimed for. His instinctive feeling was to observe in a contemplative way some facet of the cosmos – to stand outside in the dark of the night and listen for the faint music that travelled down to Earth from the stars – rather the enclose himself in the warm womb of a house to read the writings of others. Demons, spells, hidden powers, the changing of base metal to gold, even the promises of power and change for himself, were not important to Thurstan, and he left the library with its stored knowledge and forbidden secrets and lurking gods, to walk in the moonlit garden.
The stars were not singing for him – or he could not hear them above the turmoil of his thought…
He moved, like an old man pained by his limbs, through the cold and sometimes swirling mist along a path that took him toward the Mynd and up, steeply, to its level summit where he stood, high above the mist, to watch the mist-clotted valleys below.
The heather was beginning to show the glory of its colour, and he walked through it northbound along the cracked and stony road stopping often to turn around and wait. But no one and nothing came to him – no voices, song or sigh […]
The very Earth itself seemed to be whispering to him the words of this truth. He began to sense, slowly, that there was for him real magick here where moorland fell to form deep hollows home to those daughters of Earth known as springs and streams, and where the Neolithic pathway had heard perhaps ten million stories. No wisps of clouds came to spoil the glory of the sun as it rose over the mottled wavy hills beyond the Stretton valley miles distant and below. No noise to break the almost sacred silence heard. For an instant it seemed as if some divinity, strange but pure, came into the world, and smiled.”
{/quote}
Thus, The Greyling Owl deals
{quote}
“with a type of ‘hidden sinister sorcery’ that owes little or nothing to what has become accepted as ‘the Western occult tradition’, satanic or otherwise, with its demons, its invocations and evocations, its rituals, and people dressing up in robes. Instead, it concerns someone being manipulated, brought into a position of influence, without even knowing or suspecting there is an occult aspect; someone – in modern parlance – being ‘groomed’ to at some future time use that influence for a sinister purpose as directed by the person or persons to whom he is now indebted.
That is, there is a revealing of how the O9A often operates, and has operated, in the real world; and how O9A people are often secretive, with their occult connections, and their interest in the sinister, unknown to colleagues and friends. The title itself gives a clue, for the word greyling is used in reference to Hipparchia Semele (commonly referred to as the Grayling), a type of butterfly found in Britain and one which is ‘a master of disguise and can mysteriously disappear as soon as it lands, perfectly camouflaged’. Hence the title seems to, esoterically, suggest the pairing of the ‘mistress of disguise’ (Fiona) with ‘the owl’ (Mickleman) and which working together will enable sinister deeds to be done, most possibly by Mickleman (under the guidance of Fiona) influencing or recruiting people from within his natural academic environment.”
{/quote}
Thus, the following paean to Sapphic love, from Breaking The Silence Down, the novel often considered as making the Deofel ‘quartet’ into a quintet of esoteric novels:
{quote}
“Blissful, they returned to their home. The rain ceased with their arrival and in the subdued light in the now cramped sitting room of their bungalow, Rachael sat at her piano to transform herself and the night. Diane listened and watched, entranced. Rachael’s playing created a new world and a new woman, and Diane watched this strange woman create from the instrument of wood, steel and tone a universe of beauty, ecstasy and light.
Bach, Beethoven – it made no difference what or for how long she played. But, as it always had since that night, Beethoven’s Opus 111 fascinated her with feelings, visions, and stupendous, world-creating thought. It imbued her with insight, and a love that wanted to envelope Rachael and consume her.
It was pleasure and pain to watch Rachael transform herself through the act of her playing into a goddess she would die for. No reason touched her while she listened. There was, she knew, no greater life than this, no greater feeling and she wanted to immolate herself with Rachael’s ecstasy, immolate world upon world with this glory and passion which no male god described.
Then the silence, while clamoured notes faded and dimmed light framed. There were no more tears Diane could cry and she waited while Rachael slowly rose and offered her hand. She – the goddess within – was smiling and Diane allowed herself to be led. The music in her head, the memories and secret dreams of youth: all were before her, embodied in flesh and she had only to kiss the slightly scented lips or see the secret wisdom hidden in the eyes to reach the summit of her life, slowly, in the dim corners of the bedroom’s reflected dark.”
{/quote}
Given that most O9A critics have never bothered to read the O9A “deofel quintet” – or, if they have, have miserably failed to appreciate its esoteric significance – it is not surprising that they have such a biased, mundane, view of the O9A.
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 anti-fascist hate campaign against the O9A has escalated revealing once again the prejudice of anti-fascists toward the O9A and their ignorance regarding the O9A. {1}
° In a new article dated September 28, 2020 the popular on-line “Vice News” once again published lies and misinformation about the O9A. It was only to be expected that the article extensively quotes the lies, fabrications, and misinformation spread for the past two years by the anti-fascist so-called “Hope not hate” group led by Nick Lowles.
° The articles states for example that.
[quote] Joshua Fisher Birch, a research analyst with the U.S. based Counter Extremism Project, described the group as a “secretive satanic, fascist cult that believes in the use of extreme violence, rape, pedophilia, murder, and terrorism to bring about chaos and the downfall of the modern order. [/quote]
Which are more lies about the O9A. For Birch and the writer of the article, one Mack Lamoureux, have either never studied the O9A corpus in detail, or they are writing propaganda, for nowhere does the O9A state it believes in rape and pedophilia.
Instead, the ONA has published several texts opposing such dishonourable things; texts such as Children and The Order of Nine Angles published in 2011 and which includes an article from 1989 titled Satanism and Child-Abuse, an article mentioned by Jeffrey Kaplan in his 1998 book Nation and Race: The Developing Euro-American Racist Subculture.
Further, the O9A have published texts – such as Culling And The Code of Kindred Honour which using a real-life example clearly states that rapists make suitable opfers.
° Another lie repeated in the article is the statement that
[quote] [O9A] literature intends for followers to shuck any form of morality or empathy they have [/quote]
The reality is that as noted in The O9A And Empathy there is a quotation from a 1980s text which explicitly states that “empathy is the only aim of the grade ritual of internal adept and, indeed, of initiation itself.” {2}
As described in that The O9A And Empathy text:
{quote} In the O9A, the cultivation of the faculty of empathy is an essential part of the training of the initiate as it is considered to be one of the many esoteric skills
which Adepts must possess, and – indeed – as one of the esoteric skills which distinguishes an Adept from a non-adept. {/quote}
° Yet another lie repeated in the article is that
{quote} The Order of Nine Angles has been linked to crimes across the globe […] The [O9A has also been linked to accelerationist neo-Nazi groups Atomwaffen and The Base.” {/quote}
Since the O9A is an esoteric philosophy, or sub-culture, and not a group or organization with members it cannot be linked – directly connected or joined – to groups who do have members just as the possession by individuals of O9A material is not evidence of a link, only of an interest in the O9A by such groups and individuals or who personally associate themselves with O9A philosophy mostly on the basis of misunderstanding that philosophy.
For O9A philosophy is described in the 1989 125 page text Naos and in the more recent 300 page text The Seofonfeald Paeth.
As described in O9A 101,
{quote} The Order of Nine Angles (O9A, ONA) is a sinisterly-numinous mystic tradition: it is not now and never was either strictly satanist or strictly Left Hand Path, but uses ‘satanism’ and the LHP as ‘causal forms’; that is, as techniques/experiences/ordeals/challenges (amoral and otherwise) in a decades-long personal anados {3} to engender in the initiate both esoteric, and exoteric, pathei mathos, and which pathei mathos is the beginning of wisdom […]
The Order of Nine Angles is a guide to that personal enantiodromia (that internal alchemical change) which can result from a conscious, a deliberate, pathei-mathos: from a practical learning that is and must be (given our unaltered physis – our natural fitrah – as human beings) both ‘sinister’ and ‘numinous’ and both esoteric (occult) and exoteric (exeatic, antinomian). {/quote}
Haereticus
October 2020 ev
v.1.03
{1} For more information on anti-fascist prejudice and their hate campaign refer to Anti-Fascist Prejudice (pdf) and The Fallacies Of Anti-O9A Propaganda which is included in the pdf file.
{2} The text was published in Stephen Sennitt’s LHP Nox zine, and was later included in the book The Infernal Texts: Nox & Liber Koth, Falcon Publications, 1997, ISBN 978-1935150732.
{3} In respect of anados, it refers to the decades-long O9A Seven Fold Way: see Perusing The Seven Fold Way: Historical Origins Of The Septenary System Of The Order of Nine Angles which is included in The Seofonfeald Paeth.
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).
Only a few people outside of the Occult cognoscenti realize that the past three years of propaganda, allegations, lies,and fallacies made {1} about the O9A – beginning with a 2018 article in the on-line Quietus music magazine and continued to this day by a certain political interest group and its supporters – has positively added to the Labyrinthos Mythologicus of the Order of Nine Angles and thus is beneficial to the O9A.
Positively added to the Labyrinthos Mythologicus and beneficial to the O9A because such propaganda, allegations, lies, and fallacies have – together with the The Big Lie (große Lüge) technique – further obscured what the O9A, in reality, is and was, at least for the majority.
As noted in the 2011 text titled Labyrinthos Mythologicus – included below – the Labyrinthos Mythologicus of the O9A was primarily invented, and was and is employed, as a test, a challenge, for those interested in or curious about the O9A, or desirous of undertaking for example the decades-long O9A Seven Fold Way. A test, a challenge, involving them finding what the O9A is and was: beyond the O9A’s own outward multiple mythical narratives, beyond their own preconceptions and perhaps prejudices, and beyond the propaganda and allegations of others regarding the O9A. For most people now seem to rely for information on what is presented to them via mediums such as the Internet, ‘social media’, newspapers (printed or digital) and others (such as politicians) instead of doing their own detailed research using O9A primary sources {2}, using their own intuition, or using their latent or already developed Occult skills to perceive beyond causal abstractions/ideations {3} and thus beyond the artificial dialectic of opposing opposites {4} that has dominated the thinking and the actions of perhaps most of humanity for thousands of years.
The now extended Labyrinthos Mythologicus deters the majority from discovering O9A esotericism, since they have faithfully accepted – for whatever reason – what has been written and said, and is being written and said, by others about the O9A. That is, the extended Labyrinthos Mythologicus is even more selective and testing than the original, and thus beneficial to the O9A because it ensures that only those individuals who have the right physis – the right nature – or the necessary potential or an empathy with the O9A aesthetic {5} will through their own efforts discover what the O9A now is: an apolitical esoteric movement, or sub-culture, which reveals the true physis of beings and Being {6}, beyond the Old Aeon ideation of dialectical opposites.
What those very few have discovered – or will discover – is an Aeon away, an evolution away, from the causal machinations and shenanigans of those propagating lies about, and propagating unfounded allegations regarding {7}, the O9A, trapped as those propagandists are in the maelstrom of the dialectic of conflicting opposites.
Fallacies committed either from ignorance and/or from a desire to spread propaganda about a declared enemy. The most common fallacy is that of secundum quid et simpliciter where examples are given of the activities and attitudes of some individuals who have an interest in the O9A and then use these individual examples to describe the activities and attitudes of the O9A itself.
{3} Understood exoterically, an abstraction or ideation is the manufacture, and use of, some idea, ideal, “image”, “form”, or category, and thus some generalization. The positing of some “perfect” or “ideal” or “necessary” form, category, or thing, is part of abstraction.
Causal abstractions re-present the simplicity of causal linearality – of causal reductionism, of a simple cause-and-effect, of a limited causal thinking.
Causal abstractions are frequently projected onto human beings, and ontologically obscure the physis – the nature, the connexion to Being – of those beings. On the question of Being, see, for example, the O9A text The Acausal And ὠθεός which is included in the Seofonfeald Paeth book, available as a gratis pdf document at https://www.o9a.org/wp-content/uploads/o9a-trilogy-print-1.pdf
{4} Implicit in causal abstraction is the ideation of opposites, and thence the ideation of a dialectic, a conflict, between such opposites; such as, in politics, of “left wing” and “right-wing”.
According to O9A metaphysics, causal abstractions, and the dialectic of opposites, reveal and presence an ignorance of the nature – the physis – of Being, which physis is both causal and acausal, with the acausal capable of being apprehended through pathei-mathos – learning from adversity and practical experience – and through the cultivation of empathy by Occult techniques (experiences) such as the practical O9A Rite of Internal Adept where the individual lives alone in the wilderness for between three and six months.
The term Labyrinthos Mythologicus is unique to the Order of Nine Angles (O9A, ONA) and one of the many original things that serve to distinguish the O9A from other occult groups or movements, be those groups or movements assigned to the Left Hand Path or described as satanist, or assigned to or described as belonging to whatever category or none.
The term is a combination of (i) a transliteration of the Greek λαβÏÏινθος – whence the Latin labyrinthus – and (ii) the post-classical Latin mythologicus, the former word giving rise to the English terms labyrinth {1} and labyrinthine, and the latter word having been used in the book Mythologiae by the post-Roman grammarian Fabius Fulgentius (c. 6th century CE, a modern edition of whose works was included in the Bibliotheca Teubneriana of 1898 published in Leipzig), and used by him to suggest “myth-making; creating or concerned with mythology or myths; a mythical narrative.â€
Our Labyrinthos Mythologicus is (a) “a modern and an amoral version of a technique often historically employed, world-wide among diverse cultures and traditions both esoteric and otherwise, to test and select candidates,†and (b) a mischievous, japing, sly, and sometimes (for mundanes) an annoying, part of our sinister dialectic.
Thus and for example, we, the Order of Nine Angles, have presented to outsiders – and to those incipiently of our kind – a series of tests, a modern Labyrinthos Mythologicus, and which tests begin with them being expected to distil our essence from our apparent conflicting opposites. For the majority now rely for information on what is presented to them via a medium such as the Internet, rather than on their own intuition, their empathy, their Occult skills, or on their own character when they (knowingly or unknowingly) meet or interact with one of us in the real world.
For like attracts like. If they trust in and rely on words presented on some impersonal medium, then they will see only words and probably get confused by such words. But if they have our particular character, they will just know, and thus understand beyond the words and the disinformation we have spewn forth for over forty years to ensnare, entrap, enchant, entice, confuse, incite, dissuade, and jape.
For we are unashamedly elitist. Thus we have certain, particular, standards and if someone does not reach those standards, they are quite simply not good enough for us.
For instance, for those desirous of following our Seven Fold Way we have certain physical standards, and Grade Rituals for them to undertake: what we term the three basic ONA tasks. If they fail in these tasks, they fail – there are no excuses, and they can try again until they succeed and meet our standards, or they can go elsewhere. If they succeed, then and only then are they that type of our O9A kind.
Remember therefore that the ONA is a shapeshifting nexion, in the world of the mundanes, and presents as a confusing, dark, labyrinthine, satanic/non-satanic entity, and therefore does/does-not exist, never has existed, and is/is-not defunct; which is/is-not nazi; which was/is/never-was a honeytrap; whose written texts sometimes contradict each other; and is/was merely an urban legend.
As we have said/written for some forty years, we expect individuals to work things out for themselves, and thus use or develop their own judgement, and use or develop their own Occult abilities.
Order of Nine Angles,
122 yfayen (revised 127 yfayen)
v.1.07
{1} qv. Milton’s Comus, first performed at Ludlow Castle, Shropshire, in 1634:
Comus: What chance good Ladie hath bereft you thus?
Ladie: Dim darknesse, and this heavie Labyrinth.
