The Joy Of The Sinister

The Traditional Satanism Of The Order Of Nine Angles

Contents

° Preface
° Introduction
° Toward Understanding Satanism
° The Church of Satan And The O9A
° Satanism Plebeianized
° The Place Of Satanism in the Order of Nine Angles
° The De-Evolutionary Nature of Might is Right
° The Gentleman's - and Noble Ladies - Brief Guide to The Dark Arts
° Concerning Culling as Art
° Sunedrion - A Wyrdful Tale
° In The Sky of Dreaming
° Appendix I - The Geryne of Satan
° Appendix II - The Drecc
° Appendix III - The Joy Of The Sinister

Preface

This work consists of some Order of Nine Angles (ONA, O9A) texts describing
their 'traditional Satanism', and which 'traditional Satanism' differs
substantially from the more well-known modern satanism propagated by
Howard Stanton Levey (aka Anton Szandor LaVey), by his Church of Satan, and
by his followers.

The O9A texts presented here thus provide a 'heretical' alternative to the
egoistic satanism of the likes of the Church of Satan and Aquino's Temple of
Set. A cultured, elitist, and supernatural, alternative evident in texts such as (i)
Satanism Plebeianized, (ii) The De-Evolutionary Nature of Might is Right, (iii)
The Gentleman's - and Noble Ladies - Brief Guide to The Dark Arts , (iv) Culling
As Art, and also in the two fictional stories Sunedrion - A Wyrdful Tale and In
The Sky of Dreaming.

This second edition contains two new chapters and a new appendix, with the
chapter The Place of Satanism in the Order of Nine Angles explaining why the
O9A is now as it always had been satanic in both philosophy and praxis.
 Introduction

In the early 1990s, Anton Long - in respect of the Order of Nine Angles (ONA,
O9A) - wrote that:

The difference between Traditional Satanic groups and other

organizations which profess to belong to the 'Left Hand' or 'Sinister'
Path, or which claim to be Satanic, is that Traditional groups seek to
realistically guide their members along the difficult and dangerous
path of self-development, the goal of which is the creation of an
entirely new individual. This path is fundamentally a quest for
self-excellence and wisdom.

We believe that there is no easy way to real knowledge and insight of

the 'Occult' kind – that each individual must walk this path and
achieve things for themselves. There are no 'ceremonies', no magickal
'rites', not even any teachings which can provide the individual with
genuine wisdom: real wisdom is only and always attained by the
personal effort of the individual over many years. It is the result of a
synthesis – a development of the dark side and an integration of that
aspect of our being thus creating a complete, more evolved individual.
Furthermore, the means to this attainment are essentially practical;
that is, they involve the individual undergoing certain formative,
character-developing experiences 'in the real world' rather than in
some pseudo-mystical, pseudo-intellectual 'magickal rite' or sitting at
the feet of some pretentious 'master'. {1}

Many latter-day, self-described, satanists who derive their satanism from the
likes of Levey and Aquino seem to have forgotten, or - if they are young - have
never known that before the ONA controversially burst upon 'the public Occult
scene' in the early 1980's, Satanism, The Left Hand Path, and Occultism in
general, had been publicly limited to (i) the showmanship of Levey with his
Church of Satan and its emphasis on carnal self-indulgence (and moralizing
about obeying the law); (ii) the qabalistic ritualistic Occultism of Crowley (with
its self-indulgence); (iii) the pseudo- religious, and hierarchical Setianism of
Aquino's Temple of Set (and its 'enlightened individualism' and moralizing about
obeying the law); and (iv) the male-dominated ritualistic 'wicca' propounded by
the likes of Gerald Gardner and Alex Sanders with their fake 'Book of Shadows'
and their fake 'old religion' with its 'horned god'.

Without exception, these groups, organizations (or what-nots) – and the people
associated with them – struck a law-abiding pose, and, as the 'Satanic ritual
abuse' panic of the early 1980's intensified, were at pains to describe
themselves and their beliefs and practices as 'socially responsible',
non-threatening and not harmful. They also asserted that 'satanism' meant a
socially-responsible self-indulgence and the belief that there are no powerful,
dangerous, supra-personal forces 'out there', and that what was 'out there'
could be controlled by the sorcerer.

Enter - into this law-abiding, non-threatening, rather cosy and masculine

dominated 1980s milieu - the Order of Nine Angles with their affirmation of
culling (human sacrifice), their openly amoral criminality and manipulation of
people; their tough physical challenges for candidates, their heresy (for
example, holocaust denial, and stating that 'Hitler was a good man'), their
emphasis on practical exeatic experience and ordeals and on learning from
practical experience; their japes and tests; their assertion that 'the dark forces'
are beyond the power of any individual to control; their propagation of
terrorism; their emphasis on 'the sinister feminine', their Sapphic groups; their
grade rituals which included one where the candidate had to live alone in the
wilderness for three months, and their clandestine, non-hierarchical, structure.

In effect, the ONA made the Church of Satan and the Temple of Set look like
poseurs. They made the 'satanism' of the Church of Satan appear to be of the
'teenage rebellion' kind where there is an adolescent desire not only to shock
others but also to 'feel special' and be part of something 'forbidden' (but safe),
while the ONA made the 'satanism' of the Temple of Set appear to that of
sycophantic pseudo- intellectual young males in search of peer approval (yay,
I'm now a High Priest of Set) and in need of ritualistic drama.

Predictably, the circulation of O9A texts regarding human sacrifice led to

Aquino, of the Temple of Set, to write - in a letter to Anton Long which Aquino
dated October 7, XXV (i.e. 1990) - that:

"Given the present climate of witch-hunting hysteria in England,

publication of a Satanic ritual by an avowedly Satanic institution
which includes human sacrifice is thoroughly irresponsible [...] If you
were presenting that ritual text as an example of Christian
hate-propaganda against the Satanic tradition, making clear that it
has no basis in fact, that would be one thing. But the ritual which you
have published makes no such distinctions, and is thus a dangerous
loaded weapon to be used by any child (of any age) who picks it up.
And of course it plays right into the hands of any anti-Satanic maniac
who is looking for evidence of Satanic ritual murder." {3}

Then, and subsequently, Anton Long staunchly defended the publication of such
'culling texts' {4}; as for instance (i) in a letter to Aquino, dated 9th September
103 yf:

"The fundamental principle behind the action [of culling] is that some
people are worthless - and, because, of their deeds or character, do
 not deserve to live. In fact, their demise is healthy - akin to an act of
'natural justice'. This is a statement of genuine Satanism - as is the
statement that opfers are human culling in action. The MSS make it
quite clear that opfers - victims for Satanic sacrifice - deserve what
they get: they have been judged, tested, and found suitable."

and (ii) in a letter to Diane Vera dated 28th May 1992:

"By making certain material available – on sacrifice, for example – and

by writing certain MSS dealing with that and other 'dark' topics, I and
others have done two things. First, made it clear that such material is
part of my tradition and that it recounts what was/is done. Second,
returned to Satanism that darkness and evil which really belongs to it
(at least in the novice stage).

I have no desire to give Satanism a good name – on the contrary. I

wish it to be seen as I understand it to be – really dangerous and
difficult." {5}

and (iii) as in texts such as Toward Understanding Satanism (dated 122 yfayen,
i.e. 2011) in which he wrote that the O9A has:

"since its inception restored to Satanism the darkness, the amorality,

the malevolence, the causing of conflict and harm, the culling, the
evil, that rightly belong to it; [and] has steadfastly propagated and
described the character – its essential satanic, baleful, diabolic,
nature – of Satanism."

However, despite the disapproval of Aquino and others, the 'heretical' and
'irresponsible' Satanism - the innovative approach of the O9A - was recognized
and understood by a few Occultists in those pre-internet 1980s days, leading to
several O9A texts being published in zines such as the Lamp of Thoth and
Sennitt's Left Hand Path Nox (for example, the text Satanism, Blasphemy and
the Black Mass was printed in Nox #2, July 1986, and Satanism – its Essence
and Meaning in Nox #3, Nov 1986), with one commentator (Phil Hine) writing,
in a review of a compilation of articles from Nox later published in book form
{6} , that:

"This welcome release from Logos Press is the first in a planned

trilogy of retrospectives from the pages of Nox magazine, one of the
UK's more 'hardcore' Left-Hand Path zines which rose to infamy
during the late 1980's. Divided into three sections, the first group of
essays & rituals is from the Order of Nine Angles [ONA], a
British-based Satanic order whose publications caused quite a stir in
the late 1980's. These essays deal with the O.N.A.'s approach to
Satanism, the Black Mass, and the Lovecraftian 'Dark Gods'.
Regardless of how one views this material, it is refreshing to peruse a
contemporary perspective on Satanic magic that is avowedly different
 to the outpourings of its American manifestations. Contrast this
material with the rather tub-thumping section which follows – texts
from the Werewolf Order – who style themselves as a "Satanic
Leadership school" or an "elite sodality of black magicians" – yawn.
Presumably this section has been included to highlight the excellence
of the O.N.A. material."

A few decades later, some academics would write that the Order of Nine Angles
present "a recognizable new interpretation of Satanism and the Left Hand Path
{7}, that the O9A "represent a dangerous and extreme form of Satanism," {8},
that their 'sinister tradition' makes the O9A "distinct from existing Left Hand
Path and satanic groups" {9}; and that:

"With the watchwords pathei-mathos (learning through adversity), the

ONA is unique in that it offers an aggressive and elitist spirituality,
which pushes its members to find and overcome their mental,
physical, and psychic limits in the quest for spiritual ascension. In
parallel with gruelling athletic and mental challenges, the ONA
acknowledges a pantheon of 'dark gods', along with an occult system
designed to introduce the initiate to the acausal or supernatural world
of the mystic." {10}

A Heretical Satanism

As well as restoring "to Satanism the darkness, the amorality, the malevolence,
the causing of conflict and harm, the culling, the evil, that rightly belong to it,"
Anton Long developed a comprehensive Occult philosophy and a modern
hermetic initiatory Seven Fold Way, the latter of which was described in the two
O9A texts, the 1980s Naos, and Enantiodromia - The Sinister Abyssal Nexion
(second edition, 2013).

It is, however, his amoral, his "dangerous and extreme form of Satanism" that
has, so far, proved far more influential, and for which both he and the O9A are
popularly known. And influential partly because he lived what he wrote about,
from (for example) involvement with political and religious extremism and
terrorism to running a gang of thieves; and partly because his 'satanist' writings
are direct and expressive, as the following extracts illustrate:

"Each individual must learn for themselves - this is the crux. No one
can do it for them. The essence, born via experiences, cannot even be
taught - it must be experienced." Satanic Letters of Stephen Brown,
1992

"Satanic acts are directed and calculating, and as such they arise from
a conscious decision, not from a 'loss of self-control' nor from a desire
or desires which overwhelm the individual. The novice chooses the act
 or acts, consciously, as part of their training - they are not led into
them, by others, nor are they drawn into undertaking them because of
some feeling/desire which holds them in thrall and which (mostly
unconsciously) motivates them." Victims - A Sinister Exposé, 1990

"Satanism is the Way of the self-controlled individual, not the way of

sycophancy to, or obedience to, some doctrine or some person or
some creed; not the way of those in thrall to their desires, conscious
or unconscious. Satanists do not seek to be 'understood' nor accepted
nor lauded by the majority, just as they are shapeshifters in character
and way of life, who may use and often do so use some form, or some
way of life for their own sinister, dialectical ends." Satanism: The
Epitome of Evil, 119 yf

"Satanists involve themselves with the real world, in real situations

with real people and real danger. The imitation Satanists play mental
and intellectual and 'safe' games. The difference is that a real Satanist
will actually be an assassin, for example, while the imitation Satanist
will dream of being one and will probably obtain a moronic pleasure
from watching some fictional story and 'identifying' with a
fictionalized assassin - or, more likely, will 'act out' such a role in some
pathetic pseudo-magickal ceremony and believe he/she has attained
something. Naturally, in the real world things can and do go wrong.
But as always, the real Satanists survive and prosper, while the others
go under, get caught, give up or are killed. Also, sometimes even the
best get things a little wrong - but they learn from their mistakes, they
grow in character, in insight, in skill." Satanism, Sacrifice and Crime -
The Satanic Truth, 1985

"One of the fundamental principles of Black Magick is elitism: the

belief that the majority are essentially beneath Initiates in terms of
understanding, intelligence and ability. This gives the foundation for
manipulation – both on the personal and the magickal level. The Black
Magick novice is generally scornful of others – until and unless worth
has been proved or shown." Manipulation II, 1990

"What is the most important – and interesting – thing I can say about
the sinister path that I have followed for over thirty years? It is that is
teaches us, and enables us, to live life on a higher, different level. That
is, to exult in life itself: a sinister life is, or should be, one where there
is an intensity; where there is action, in the world; where there is a
will harnessed to a goal – any goal; a desire to experience, to know; to
quest; where there is an arrogant determination to not accept the
norms, the answers, the limits of and set by others." The Joy of The
Sinister, 2003

One has only to contrast such forthright O9A sentiments - and O9A support for
terrorism, criminality, and political/religious extremism (via Insight Roles or
otherwise) - with the writings about satanism by Levey and Aquino, and writings
by their 1980s and 1990s followers, to understand and appreciate just how
radical and 'heretical' (not to mention sly and mischievous and annoying) the
O9A were during those and subsequent decades.

Furthermore, one has only to compare the 'established satanism' - of the Church
of Satan and the Temple of Set - then to the type of satanism upheld and
propounded today by many self-professed satanists to understand and
appreciate just how influential the 'heretical' satanism of the O9A is and has
been, albeit that this influence is often either unacknowledged or not
consciously apprehended.

R.Parker
2015
v.1.09

Notes

{1} Anton Long: An Introduction to Traditional Satanism . Thormynd Press, 1992 ev (second
edition, 1994 ev).

The O9A were the first to use the term 'traditional satanism', in the early 1980s, in an effort to
distinguish the O9A type of satanism from the 'modern satanism' of Levey and Aquino. See, for
example, The Black Book of Satan. Thormynd Press, 1984, ISBN 094664604X, a copy of which is
in the British Library [General Reference Collection Cup.815/51].

{2} R. Parker: Developing The Mythos: The Order of Nine Angles In Perspective . e-text, 2012.

{3} Aquino's letter was published by the O9A, in facsimile, in The Satanic Letters of Stephen
Brown, 2 vols, Thormynd Press, 1992.

{4} A selection of the O9A's notorious and 'irresponsible' culling texts were recently re-issued
in a pdf compilation entitled The Culling Texts: The Theory And Practice of Sacrificial Human
Culling (e-text, 2015). They are also included in the freely-available compilation The Complete
Guide To The Order of Nine Angles (Seventh Edition, 2015, 1460 pages, pdf 55 Mb).

{5} Anton Long's typewritten letter was published by the O9A, in facsimile, in The Satanic
Letters of Stephen Brown, 2 vols, Thormynd Press, 1992. Decades later Anton Long was to write
that the O9A has:

"since its inception restored to Satanism the darkness, the amorality, the
malevolence, the causing of conflict and harm, the culling, the evil, that rightly
belong to it; [and] has steadfastly propagated and described the character – its
essential satanic, baleful, diabolic, nature – of Satanism." Toward Understanding
Satanism. e-text, 122 yfayen.

{6} The Infernal Texts: Nox & Liber Koth (Falcon Publications, 1997).

{7} James R. Lewis and Jesper A. Petersen (editors). Controversial New Religions. Oxford
University Press, 2014. p. 41.

{8} Per Faxneld: Post-Satanism, Left Hand Paths, and Beyond in Per Faxneld & Jesper Petersen
(editors) The Devil's Party: Satanism in Modernity , Oxford University Press (2012), p.20

{9} Jacob Senholt: Secret Identities in The Sinister Tradition , in Per Faxneld and Jesper
Petersen (eds), The Devil's Party: Satanism in Modernity. Oxford University Press, 2012.

{10} Connell Monette: Mysticism in the 21st Century, Sirius Academic Press, 2013. pp. 85-122

Toward Understanding Satanism

Editorial Note: That we in this text use the standard definitions of Satanism and the Satanic, as
given in the complete Oxford English Dictionary, to differentiate ourselves from others who
claim to represent Satanism – and who claim to be Satanic – is deliberate, although it is only to
be expected that (a) only a few will understand why, and (b) many or most will regard it as
confirming what they in their delusion believe in, and accept about both themselves and us.

Understanding and Defining Satanism

To begin to understand and appreciate and thus acquire some knowledge of

some subject it is obviously necessary to know what that subject is about, what
it deals with, and what its character – its essential nature – is, and this knowing
begins, should begin, by defining it.

A definition should have clarity and precision. For a definition is: (1) Stating
exactly what a thing is, or what a word means; (2) A precise statement of the
essential nature of a thing; (3) A declaration or formal explanation of the
signification of a word or phrase; (4) Precision, exactitude; (5) The setting of
bounds or limits of something.

Let us therefore, as is only logical and scholarly, begin with the definition of the
term Satanism given in the complete Oxford English Dictionary (20 vols, 2nd
edition, Oxford, 1989), a work regarded as an authoritative source, and as the
definitive record of the English language. The two main definitions of Satanism
are:

1. A satanic or diabolical disposition, doctrine, spirit, or contrivance.

2. The worship of Satan, alleged to have been practised in France in

the latter part of the 19th century; the principles and rites of the
Satanists.

These lead us on to the definitions of words such as satanic, diabolical, and

Satan, and thence to words such as Devil, fiendish, evil, and wicked.
Satanic: (1) Of or pertaining to Satan. (2) Characteristic of or befitting
Satan; extremely wicked, diabolical, devilish, infernal. (3) Satanic
school n. Southey's designation for Byron, Shelley, and their imitators;
subsequently often applied to other writers similarly accused of
defiant impiety and delight in the portraiture of lawless passion.

Diabolical: (1) Of or pertaining to the devil; actuated by or proceeding

from the devil; of the nature of the devil. (2) Characteristic of or
befitting the devil; devilish, fiendish, atrociously wicked or malevolent.

Satan: (1) The proper name of the supreme evil spirit, the Devil. (2) In
the etymological sense of 'adversary', with allusion to Matt. xvi. 23,
Mark viii. 33.

Devil: (1) In Jewish and Christian theology, the proper appellation of

the supreme spirit of evil, the tempter and spiritual enemy of
mankind, the foe of God and holiness, otherwise called Satan. (2)
(transf.) A human being of diabolical character or qualities; a
malignantly wicked or cruel man; a 'fiend in human form'.

Fiendish: Resembling, or characteristic of, a fiend; superhumanly

cruel and malignant. Also as adv., excessively, horribly.

Wicked:

(1) Bad in moral character, disposition, or conduct; inclined or

addicted to wilful wrong-doing; practising or disposed to practise evil;
morally depraved. (A term of wide application, but always of strong
reprobation, implying a high degree of evil quality.)

(2) Designating a stock evil character in a fairy-tale, as Wicked Fairy,

Wicked Stepmother, etc.

(3) Bad, in various senses (not always clearly distinguishable).

Frequent in Middle English use; later chiefly dial., or in colloq. use as
a conscious metaphor (now often jocular), and implying 'very or
excessively bad', 'horrid', 'beastly'.

(4) Actually or potentially harmful, destructive, disastrous, or

pernicious; baleful.

(5) In weakened or lighter sense, usually more or less jocular:

Malicious; mischievous, sly.

Evil: (1) To harm or injure; to ill-treat. (2) Bad, wicked. (3) Doing or
tending to do harm; hurtful, mischievous, misleading. (4) Offensive,
disagreeable; troublesome. (5) Hard, difficult, deadly.
These definitions describe in a precise way the character – the essential nature
– of Satanism, and set the bounds, the limits of what is Satanic. They also reveal
four interesting things. First, the early use of the term Satanic to pejoratively
and peripherally describe the life-style of some people as 'defiantly impious' and
as having a 'lawless passion' (that is, and for example, an indulgence in
carnality and such things as may excite and intoxicate the senses without due
regard to modesty, temperance, and social approbation). Second, the sense of
Satan as adversary [1]. Third, how – in the English language – terms such as
wicked have more than one sense, depending on context and tone, so that that
word wicked can denote someone who is evil or who inclines toward 'evil' or
someone who is just being horrid or someone who is mischievous and sly.
Fourth, how the essence of Satanism, its character and its boundaries, are
defined by terms such as wicked, mischievous, sly, harmful, destructive,
disastrous, pernicious, baleful, destructive.

Thus it could be argued (with the proviso given below) that the two standard
definitions of Satanism given above – and taken in context with how the words
used in the definitions are subsequently defined – in some way encompass, and
so may describe, much modern (post-Byronic) Satanism and many (perhaps
most) individuals who publicly profess or have professed (in the last sixty years
or so) to being Satanists. For example, (i) the overt showman-like 'impiety' and
the 'deification of the self and indulgence in the pleasures of the flesh' of Levey
and his Church of Satan; (ii) the Left Hand Path initiatory approach of the
Temple of Set (according to how they define the LHP) [2]; (iii) the eclectic
individualism, atheism, 'social Darwinism', and 'rational egoism' [3], of many
self-professed American Satanists; and (iv) the overtly religious approach of
those describing themselves as 'theistic Satanist' for whom Satan is or may be a
real deity.

For, (i) in respect of Levey and his Church of Satan, there certainly is a carnal
indulgence, not to mention a somewhat 'stock portrayal' of a character
generally regarded as 'evil' – the costumes; the shaved head; the goatee beard;
even (sometimes) the horns; (ii) in respect of the Temple of Set (ToS), there is
the assertion of "the actual existence of Satan, as Set"; [4]; (iii) in respect of
most modern self-professed Satanists there is the carnal indulgence, and delight
in one's "lawless" (that is, self-indulgent) passions; (iv) in respect of theistic
Satanists, there is of course a belief in Satan (whosoever described and of
whatever lineage) and an acceptance of or a belief in the supra-personal
(supernatural) power of that deity.

Notice, however, that what is lacking in all of these modern groups and
individuals are the following standard attributes of Satanism, of the diabolical,
and of the Satanic:

(a) practising or disposed to practise evil;

(b) actually or potentially harmful, destructive, disastrous, or

 pernicious; baleful;

(c) malicious; mischievous, sly;

(d) bad in moral character, disposition

(e) hard, difficult, misleading, deadly, amoral.

Thus such modern groups and individuals are – despite their efforts to promote
themselves as Satanists – at best only peripheral, or Byronesque, Satanists,
since they do not champion, and certainly do not practice, what is socially and
individually harmful, destructive, disastrous, pernicious, baleful, deadly,
malicious, malevolent, sly, and offensive.

In comparison to all other modern self-professed Satanist groups, and in

contrast to those individuals who publicly profess or have professed (in the last
sixty years or so) to being Satanists, the Order of Nine Angles is, and always
have been, different and, from the viewpoint of these other Satanists, a Satanic
heresy.

A Satanic Heresy

The Satanic Heresy of the Order of Nine Angles is essentially threefold, for the
ONA, contrary to how others understand and manifest it, understands Satanism
and manifests Satanism (in an esoteric and an exoteric way) as:

1) An amoral, dangerous, practical, exeatic, devilish, way of life.

2) A presencing of 'dark forces'/acausal energies – a form/mythos –

only relevant to the current Aeon.

3) An unrestricted, amoral, diabolical, effective and affective [5],

transformation/development of individual human beings by esoteric
and exoteric means.

Heresy (1) implies a particular ethos – a way of living – devoid of dogma, devoid
of ideas, devoid of debate, and devoid of intellectual pretension. This is the type
of satanism – note the lower case s – that can be readily and easily understood
by 'the hoodie on the Clapham omnibus'. It is the type of Satanism evident in
our text A Guide to Satanism for Beginners (The Simple ONA Way) and, more
realistically and perhaps more importantly, in the text The Drecc [6], which is a
guide to devilish living in modern society, with the terms drecc and dreccian
being easily replaceable by different terms should others, or the hoodie on the
Clapham omnibus, want to replace them with something more to their liking.

Such a way of living (and its propagation) is heretical, sly, and devilish because
it is so simple and because there is (i) a rejection of (a living outside of) the law
and the 'justice' of society and governments; (ii) a fierce, clannish, loyalty; and
(iii) the understanding that the property, goods, and wealth, of mundanes –
non-gang/non-clan members, those not part of our gang/clan or those are not
covered by a truce – are a resource we can lawfully use.

Understood esoterically, and Aeonically, this type of satanism is a Dark Art, a

work of Black Magick, an act of diabolical Aeonic sorcery.

Heresy (2) implies the ONA concept of Aeons, of Aeonic sorcery, of the Aeonic
perspective, and of we human beings (and the ONA itself) as a nexion between
the causal, phenomenal/material, universe and the acausal, the 'living' – and the
sinisterly-numinous (or supernatural) – universe.

"One of the things that sets the ONA apart from other existing Left
Hand Path groups relates to their idea of Aeons which naturally leads
to long-term goals (meaning about 3-500 years), that go beyond the
acts and lifespan of a single individual." [7]

It also implies a particular and rational understanding of 'the dark

forces'/Satan: that is, of how acausal energy is or can be presenced to cause
changes and of how Aeonic forces are beyond our ideated opposites and thus
beyond the morality developed or posited by others and accepted by the
majority and often enshrined in religious or political or social dogma.

Exoterically, and importantly, this particular heresy is expressed in (i) our

defiant attitude regarding and our affirmation of culling, (ii) in the ONA using,
in having used, or being prepared to use, 'extreme political or religious forms'
(such as National Socialism or radical Islam), and (iii) in our heretical, amoral,
wicked, attitude to what is described as 'terrorism', an attitude expressed by
now well-known quotes such as:

"We of the Order of Nine Angles do not, never have, and never will
condemn acts of so-called terrorism (individual or undertaken by
some State), nor do we condemn and avoid what mundanes regard as
evil or as criminal deeds. For us, all such things are or could be just
causal forms or causal means, and thus are regarded by us as falling
into three categories, which categories are not necessarily mutually
exclusive: (1) things which might or which can be the genesis of our
individual pathei-mathos and which thus are the genesis of our own
sinister weltanschauung; (2) things which aid our sinister dialectic or
which are or might be a Presencing of The Dark; or (3) things that can
or could be a test, a challenge, a sinister experience, too far for
someone who aspires to be one of our sinister kind, someone who thus
fails the test, balks at the challenge, or is destroyed or overcome by
the experience.

For our criteria are not those of morality; are not bounded by some
abstract good and evil; are not those defined by the laws
manufactured by mundanes. Our criteria is the amorality of personal
judgement and personal responsibility, whereby we as individuals
 decide what may be right or wrong for us based on our own pathei-
mathos, and act and take responsibility for our acts, knowing such
acts for the exeatic living they are or might be, and knowing ourselves
as nexions possessed of the ability, the potential, to consciously – via
pathei-mathos and practical sinister experience – change ourselves
into a new, a more evolved, species of life. Herein is the essence of
Satanism, for us." A Satanism Too Far

"It is of fundamental importance – to evolution both individual and

otherwise – that what is Dark, Sinister or Satanic is made real in a
practical way, over and over again. That is, that what is dangerous,
awesome, numinous, tragic, deadly, terrible, terrifying and beyond the
power of ordinary mortals, laws or governments to control is made
manifest. In effect, non-Initiates (and even Initiates) need constantly
reminding that such things still exist; they need constantly to be
brought 'face-to-face', and touched, with what is, or appears to be,
inexplicable, uncontrollable, powerful and 'evil'. They need reminding
of their own mortality – of the unforeseen, inexplicable 'powers of
Fate', of the powerful force of 'Nature'.

If this means killing, wars, suffering, sacrifice, terror, disease, tragedy

and disruption, then such things must be – for it is one of the duties of
a Satanic Initiate to so Presence The Dark, and prepare the way for, or
initiate, the change and evolution which always result from such
things. Such things as these must be, and always will be, because the
majority of people are or will remain, inert and sub-human unless
changed. The majority is – and always will be until it evolves to
become something else – raw material to be used, moulded, cut-away
and shaped to create what must be. There is no such thing as an
innocent person because everyone who exists is part of the whole, the
change, the evolution, the presencing of life itself, which is beyond
them, and their life only has meaning through the change,
development and evolution of life. Their importance is what they can
become, or what can be achieved through their death. their tragedy,
their living – their importance does not lie in their individual
happiness or their individual desires or whatever." To Presence The
Dark

This – and support for and the practice of political and religious extremisms –
most certainly is "actually or potentially harmful, destructive, disastrous, or
pernicious; baleful," not to mention also "practising or disposed to practise
evil," and offensive, disagreeable, malevolent, troublesome.

Heresy (3) implies adversarial, amoral, practical, unconventional, individual

praxis and The Seven Fold Way of esoteric training and development.

Importantly, this praxis and this Way mean several things:

 (i) No restrictions are placed on the individual, so that they are free
(and often encouraged) to transgress norms, to be exeatic in a social,
personal, and legal, way. For example, to undertake a culling or two;
and, should they so desire, to use violence, to go to extremes, to learn
certain anti-social, baleful, skills such as those of a fraudster or a
robber or dealing in drugs. Of course, this is wicked of us, a diabolical
thing to do, which is exactly the heretical point [8] and most certainly
is an example of being conventionally "bad in moral character,
disposition."

(ii) Hard and difficult physical ordeals and challenges, of a severity to

test the character of the person and produce endurance and
character. For example the basic, the minimum, standards (for men)
are: (a) walking thirty-two miles, in hilly terrain, in under seven hours
while carrying a pack weighing at least 30 lbs; (b) running twenty-six
miles in four hours; (c) cycling two hundred or more miles in twelve
hours. For women, the minimum acceptable standards are: (a)
walking twenty-seven miles in under seven hours while carrying a
pack weighing at least 15 lbs. (b) running twenty-six miles in four and
a half hours; (c) cycling one hundred and seventy miles in twelve
hours.

[Those who have already achieved such goals in such activities are
expected to set themselves and achieve more demanding goals.]

(iii) Hard and difficult esoteric ordeals and challenges, of a severity to

test the character and commitment of the person, and produce and/or
develop certain necessary esoteric skills. For example, the necessity
of undertaking an Insight Rôle or two; and the Rite of Internal Adept
involving living alone, in an isolated, wild, area for a minimum of
three months.

(iv) Practical tests and the japing of individuals who are curious about
us, or who seek us out, and a Labyrinthos Mythologicus to intrigue,
select, test, confuse, annoy, mislead, or dissuade, others. Apart from
being diabolical fun, such tests and japes or can be mischievous, sly,
and us 'playing the trickster' in real life, which is exactly the satanic
point.

(v) Actually or potentially harmful, destructive, or disastrous,

engagement with real-life by overtly championing real (and often
illegal and certainly offensive) heresies [such as gang culture,
National Socialism, radical Islam, holocaust denial, 'terrorism',
culling] and engaging in practical adversarial activities and 'sinister-
cloaking'.

These three things, and their implications – only some of which are outlined
above [9] – are, with perhaps one or two recent exceptions, absent from the
literature about Satanism, and are certainly not accepted as Satanism by the
vast majority of those who today profess to understand and to practice
Satanism, which perhaps indicates something in respect of the understanding of
Satanism and the practice of Satanism of such modern Satanists.

Appreciating Satanism

Given the foregoing concise and precise explanation of the Satanic heresy of the
Order of Nine Angles, it should thus be possible to (a) appreciate how the ONA
define, practice, and understand Satanism, and (b) whether or not the ONA fits
the two standard definitions of Satanism given above, and (c) whether or not, if
it does not so fit, the ONA redefines Satanism.

As for how the ONA practice and understand Satanism – and in respect of the
first of the two aforementioned standard definitions of Satanism – the ONA is
certainly "a satanic or diabolical disposition, doctrine, spirit, or contrivance,"
and certainly champions and practices what is diabolical and wicked: what is
baleful, what is "bad in moral character, disposition," and what is "actually or
potentially harmful, destructive, disastrous, or pernicious; baleful." The ONA is
certainly "malicious, mischievous, and sly." The ONA is also certainly "practising
or disposed to practise evil" – doing what harms, what injures, what is wicked,
what is hurtful, mischievous, misleading, and what is certainly offensive,
disagreeable; troublesome, and also hard and difficult.

In respect of the second of the two standard definitions of Satanism, the ONA
suggests [10] that Satan is not only (i) an adversarial archetype [2], and (ii) an
Aeonic mythos/archetype capable of affective, Aeonic, change, but also (iii)
suggests that there may be "…a supra-personal being [an acausal entity, one of
The Dark Gods] called or termed Satan," with,

"this entity having or being capable of having some control over, or

some influence upon, human beings, individually or otherwise, with
such control often or mostly or entirely being beyond the power of
individuals to control by whatever means. Importantly, this definition
of Satanism places the entity called Satan into a certain, a specific,
relation with human beings – that of powerful entity whom human
beings cannot really control, whatever means or artifice they may use
or devise to attempt such control. This is itself is in contrast to the
Nazarene-centric view of Satan." [11]

There are, however, two important and necessary clarifications: (1) that,
according to the ONA, the myths and legends about Satan – and even the name
itself – pre-date the Septuagint and are pre-Hebrew in origin [2]; and (2) there is
no 'worship' of Satan, no religious submission, but rather an appreciation of
Satan (and many other Dark Gods) as akin to friends, companions, and/or
long-lost relatives who have dwelt in some far-off land.
Thus, the ONA not only fits both standard definitions of Satanism but is the only
avowedly Satanic association which is:

(a) practising or disposed to practise evil;

(b) actually or potentially harmful, destructive, disastrous, pernicious;

baleful;

(c) malicious; mischievous, sly;

(d) bad in moral character, disposition;

(e) hard, difficult, misleading, deadly, amoral;

(f) malevolent, offensive.

Hence it is only logical – and precise – to assert the following:

(1) That the ONA, of all the types modern Satanism, is the most Satanic, and
that other self-described Satanists and satanic groups fall well-short of the
definition.

Of course, knowing or sensing this, many of these latter-day Satanists have

attempted or are attempting to redefine Satanism (often by engaging in
pretentious pseudo-intellectual waffle about Reality, religions, science,
mythology, and other esoteric traditions), and redefine it as either some sort of
tame, non-harmful, law-abiding, philosophy (which 'sanctifies life' and leads to
self-discovery), or as an excuse for – or a glamorous label to describe – their
wilful hedonism and arrogant egoism, an arrogant egoism untouched of course
by pathei-mathos. This process of attempting to redefine Satanism and make
this new 'Satanism' safe and devoid of the personal practice and the personal
experience of evil – of what is baleful and socially destructive and malevolent –
is risible, and has been somewhat aided by the modern literature, academic and
otherwise, regarding 'esotericism' and Satanism, focussed as this is and has
been on these latter-days types as if they are the beginning and the middle and
the end of 'modern Satanism'.

(2) That the ONA has (i) as stated since its inception restored to Satanism the
darkness, the amorality, the malevolence, the causing of conflict and harm, the
culling, the evil, that rightly belong to it; (ii) has steadfastly propagated and
described the character – its essential satanic, baleful, diabolic, nature – of
Satanism; and (iii) also significantly extended and developed Satanism in a
manner consistent with that essential nature, a development manifest, for
example, in the sly but simple diabolism of 'the Drecc' and the lone adversarial
practitioner; in the practical and effective Seven Fold Way; and in practical Dark
Arts such as esoteric pathei-mathos which requires an exeatic engagement with
life, and thus which breeds character and a wordless appreciation and
understanding of the Aeonic perspective and of the sinisterly-numinous beyond
all abstractions including those of good and evil, light and dark.

As someone once wrote,

" I, and others like me, are the darkness which is necessary and
without which evolution and knowledge are impossible. I am also my
own opposite, and yet beyond both. This is not a riddle, but a
statement of Mastery, and one which, alas, so few have the ability to
understand." 1992 ev

" To aspire to – to gain – Mastery of The Dark Arts is to experience,

and to learn the lessons of self-honesty and self-control; to strive, to
dream, to quest, to exceed expectations. To move easily, gracefully,
from the Light to the Dark, from Dark to Light, until one exists
between yet beyond both, treating them (and yourself) for the
imposters they (and you) are." 2008 ev

Anton Long
122 yfayen

Notes

[1] For more detail see my brief text The Geryne of Satan. [Appendix I]

[2] As the ToS [Temple of Set] have stated: "Followers of the Left-Hand Path
practice what, in a specific and technical sense, we term Black Magic. Black
Magic focuses on self-determined goals. Its formula is my will be done, as
opposed to the White Magic of the Right-Hand Path, whose formula is thy will
be done."

The ToS replace the figure/archetype/Being of the Hebrew, Old Testament,

Satan with the figure/archetype/Being of Set which/who is understood as a
means to/the giver of Xepher, which, according to the ToS, is the act or process
of an individual 'coming into being', that is, the development and enhancement
of the individual self.

In contrast to the ToS the ONA consider that: "In the genuine LHP there is
nothing that is not permitted – nothing that is forbidden or restricted. That is,
the LHP means the individual takes sole responsibility for their actions and
their quest." The LHP – An Analysis. 1991ev

Thus, the essential attribute of the LHP is that it is a-moral, and un-dogmatic,
placing no restrictions, moral, legal or otherwise, on the individual, and –
importantly – allowing and encouraging the individual to learn by their own
practical experience, and by their mistakes.

[3] That is, the social and philosophical doctrines such as those propounded by
the likes of Ayn Rand, and the type of esotericism propounded by advocates of
'chaos magick' and others who assert such things as 'reality is what I make it or
what others have made it, or perceived it to be', so that Reality is a matter is
perspective and thus demons/gods/religions/techniques/beliefs can be usefully
used without believing in them'.

[4] According to Aquino: "Anton LaVey and the Church of Satan were never able
to resolve the dilemma of Satan's actual existence: Was he real or just symbolic?
If he were real, it would seem to open the door to the entire Christian concept
of the universe. If on the other hand he were merely symbolic, then he didn't
really exist as a self-conscious, willful force which could actualize Satanists'
ritual-magical desires or which could even care about the existence of the
Church of Satan. In that case magic would be reduced to mere stage-trickery,
and the Church itself would be nothing more than a club for spooky
psychodrama. The Temple of Set resolved this dilemma in 1975 CE by asserting
the actual existence of Satan as Set…" The Crystal Tablet of Set

[5] A distinction we have made is between affective and effective

change/transformation. Affective change is generally esoteric/alchemical
change, and involves acausal (a-temporal) energies. Effective change is
generally exoteric change and involves causal energies, that is a direct, linear,
cause-and-effect.

Affective change is the change that involves ψυχή and thus describes the
emanations of ψυχή and how what we perceive as 'life' and 'living beings'
change. Effective change is the physical and chemical changes described by, for
example, the sciences of Physics and Chemistry.

One type of affective (acausal) change is the Aeonic change that can result from
Aeonic sorcery and the use of the Dark Arts. Another type is the transformation
in the individual that can result from the alchemical (the symbiotic) process
known as The Seven Fold Way. One manifestation of affective change is/are
'archetypes' and how they arise, develop, and decline over long periods of
causal Time (beyond the life-span of individuals).

[6] This diabolical and sly guide is usefully given in full in the Appendix.

[7] Jacob C. Senholt. Secret Identities in The Sinister Tradition: Political

Esotericism and the Convergence of Radical Islam, Satanism and National
Socialism in the Order of Nine Angles.

[Editorial note: A Revised version of this Senholt work has been published in the
collection The Devil's Party. Satanism in Modernity, edited by Per Faxneld and
Jesper Petersen. Oxford University Press (USA), 2012.]

[8] Several older, exoteric, polemical, ONA MSS outline this wickedness, this
diabolism. For example the texts (i) Satanism, Sacrifice, and Crime – The
Satanic Truth, and (ii) The Practice of Evil, In Context, both originally circulated
in 1986 ev, and later included in compilations such as Hysteron Proteron (1992
ev). Most of these early diabolical MSS were (given their irresponsible content)
only privately circulated, but a few of them appeared in internal ONA journals
such as Exeat and Azoth.

[9] For example, three implications unmentioned here in respect of point 2 – i.e.
in respect of 'dark forces'/acausal energies, and mythos – concern: (1) the Dark
Gods mythos (qv. Pseudo-Mythology and Mythos: Lovecraft, The Dark Gods, and
Fallacies About The ONA); (2) mythos in general; and (3) the positing of a
possible after-life for certain individuals in the acausal, as for example
mentioned in the text A Note Concerning After-Life in the Esoteric Philosophy of
The Order of Nine Angles.

As mentioned in the text Pseudo-Mythology and Mythos: Lovecraft, The Dark

Gods, and Fallacies About The ONA:

"For the ONA, the mythos of The Dark Gods – and the mythos of the
ONA in general, of which the DG mythos is a part – is a means of
sinister change, an Aeonic Occult working, a living Black Mass. For it
is a manifestation of the sinisterly-numinous acausal energies that the
Order of Nine Angles, and thus Satan and Baphomet, re-present."

[10] This 'suggests there may be' is important, since "each ONA individual must
discover – find – the answers for themselves, and this requires using (or by
developing and then using) certain esoteric – Occult – abilities. Our Dark Arts
are one means of so developing such abilities." ONA FAQ, v.4.05

[11] See the ONA text Defining Satanism.

The Church of Satan And The O9A

The Dehortations of Howard Stanton Levey

"I am a Satanist - the highest embodiment of human life...

Satanism advocates practicing a modified form of the Golden Rule..."

It is rather amusing how so many academics and self-described satanists take

and have taken the "Ayn Rand with trappings" satanism of Howard Stanton
Levey and his 'Church of Satan' seriously {1}.

So seriously that his satanism has rather inanely not only been described as a
'new philosophy' but also been the subject of a plethora of academic articles
over several decades, even though - given that it has no original ontology, no
original epistemology, and no original theory of ethics - it is not, academically, a
philosophy.

However, some individuals - understanding the plagiarism of HS Levey (aka

Anton Szandor LaVey) and knowing the sources used for his 'Satanic Bible' -
assert that that text, and thus Levey's satanism, no longer has any credibility.
For example:

"LaVey stole selectively and edited lightly, avoiding the racist,

anti-Semitic, misogynistic sections [of Might Is Right] instead focusing
on the omnipresent appeals to force [...] LaVey's debt to Might is Right
extends beyond the sections he plagiarized [...] In addition to the
Redbeard-filtered echoes of Malthus, Spencer, Stirner, and Nietzsche,
[his] Satanism at times closely parallels Ayn Rand's Objectivist
philosophy [...] LaVey's Redbeard-derived vision simply sees humans as
mere animals pitted against each other in a merciless struggle for
survival." {2}

For the much vaunted 'satanism' of Levey is in essence just the unoriginal belief
that one should gratify one's ego {3} and deify one's self. Or, as Anton Long
described it in more esoteric terms, it is a continuation of the Magian ethos {4},
with Levey being a "pertinent example of the charlatanesque type of Magian
[...] who has gained influence among mundanes despite his plagiarism and total
lack of originality." {5}

Understood thus, the occult aspects of the modern satanism of Levey are not
only extraneous trappings but also based on Magian occultism whose raison
d'etre is

"the certitude (conscious or otherwise) that, even if an outer Dark

Power really does exist, the puny human can always fall back on, and
rely on, God, or on some deity, or on there being some secrets or some
teachings somewhere which can give them (the puny human) control
and power over this Dark Power." {6}

Furthermore,

"Some modern Occultists have [...] chosen to try and dispense with
The Devil/The Dark Power/The Dark Forces/Satan - and also often God
- and instead deify themselves, believing such stuff as, "Reality is what
I make it or what others have made it, or perceived it to be." They
then proceed to use various allegedly magickal or Occult workings
(their own or from others) - and/or some esoteric practices cobbled
together from world religions and world folklore - in to try and attain
and develope their inner deity, their Higher Self, or to try and control
and sanctify their own minds, or some such guff.

These Western mostly urban-dwelling Occultists have thus tried, by

 massaging their ego, to remove the sinister power of the numen - the
inner and outer Darkness that exists - from themselves, the Cosmos,
and their world, and provided their urban life-style keeps them, as it
mostly does, reasonably well-fed, sheltered from the elements,
well-entertained, fairly comfortable, and removed from the hard
learning arising from personal suffering (from pathei-mathos), then
they are fairly safe in, and almost always content with, their delusion.
Thus do they, in the relative safety of their urban-dwelling world,
concentrate on "refining their self", with the aim of bringing their
"unique individuality", and more and more so-called individualism, to
the world at large. In brief, their Occultism is mundane; worthless;
just as they themselves are and remain not only mundanes, but often
good specimens of Homo Hubris." {6}

In contrast, according to Anton Long,

"the genuine Western Occult tradition is based on the inner alchemy

of pathei-mathos; that is, on practical experience (light and dark), and
the personal often hard sadful learning that only arises, over a long
period of causal Time, from such direct and personal experience." {6}

"Non-Magian Occultists get to the point where their knowledge, their

ability, their experience and understanding, tells them that there
really are strange, dark, deadly, dangerous, things 'out there' which
no spells, no books, no conjurations, no 'prayers', no offerings, no
submission, and especially no delusion about being a god (or goddess)
can control." {6}

In other words, modern so-called satanism - deriving from the dehortations of

the likes of Levey and Aquino - has removed the dangerousness, the necessary
practical 'dark' learning personal experiences, inherent in Satanism and thus
have tried to make modern satanism, and the Western Left Hand Path, safe,
tame, and mundane, based as that modern so-called satanism is on that
deification of the individual, that pursuit of egoism, which so express the
essence of Magian occultism.

Contrary Significations and Mischievousness

In addition to the amusement afforded by those who take and who have taken
the Magian satanism of Levey seriously, there is also the amusement afforded
by the fatuosity (internet-based or otherwise) of those many self-described
satanists (and others) who criticize the Order of Nine Angles (O9A, ONA) for
being sly, mischievous, misleading, annoying, disruptive, malicious,
propagandistic, inciting, testing, heretical, offensive, confusing, contradictory,
and actually or potentially harmful, destructive, dangerous or pernicious.
Forgetting - or never knowing - as such self-described satanists (and others) do
that such virtues are inherent in Satanism.

For, as Anton Long noted,

"what is lacking in all of these modern [satanic] groups and

individuals are the following standard attributes of Satanism, of the
diabolical, and of the Satanic: (a) practising or disposed to practise
evil; (b) actually or potentially harmful, destructive, disastrous, or
pernicious; baleful; (c) malicious; mischievous, sly; (d) bad in moral
character, disposition; (e) hard, difficult, misleading, deadly, amoral."
{7}

As for 'evil', its exoteric meanings include the following: to harm or injure; to
ill-treat; doing or tending to do harm; hurtful, mischievous, misleading;
offensive, disagreeable; troublesome; hard, difficult, deadly. Esoterically, 'evil' is
being exeatic in a practical way, and willingly so {8}.

For decades, the O9A has been - among other things - mischievous, heretical,
intentionally misleading, manipulative, dangerous, pernicious, and difficult.
Mischievous by, for example, publishing during the 1980s 'satanic panic' (the
satanic ritual abuse scandal) texts affirming and rituals about human sacrifice,
and by - for a while, in the late noughties - engaging in internet spats and japes.
Heretical by, for example, praising Hitler, and National Socialism, and denying
the holocaust; and latterly by inciting individuals to undertake Jihad or form
their own urban gang.

Intentionally misleading and confusing by, for example, propagating itself as

being just a conventional satanist group when esoterically it is much more; by
publishing some ONA texts which (apparently) contradict some other ONA
texts; and by creating the imaginary post of 'outer representative'. Manipulative
by, for example, for several years encouraging and praising an O9A pretender
and then publicly rounding on and shaming that pretender when it was decided
he was no longer useful.

Dangerous and pernicious by, for example, publishing texts and giving personal
guidance which incite violence, terrorism, and criminality; and by encouraging
individuals to undertake dangerous 'insight roles'.

Difficult by, for example, having Grade Rituals such as Internal Adept (living
alone in the wilderness for three to six months) and the Camlad Rite of the
Abyss (living alone in a cavern or underground cave for a lunar month).

Thus when self-described satanists - and others - criticize or have criticized the
O9A for being 'nazi', for engaging in japes, for toying with mundanes (in real life
or via the internet), for publicly exposing a pretender, for inciting terrorism or
criminality - then they are simply criticizing someone or some many for being
satanic, for actually practising Satanism.
Such criticism also reveals an astonishing lack of understanding of the Order of
Nine Angles, for the O9A is a modern purveyor of the inner alchemy of pathei-
mathos; a guide - in the form of an occult philosophy and in the form of a few
Adepts - to a decades long modern anados whose goal is wisdom. An occult
philosophy which is, understood aeonically and esoterically, 'satanic' in essence;
and an inner alchemy, an anados, which are now as they have always been
individual in nature and in practice and beyond (but incorporating) both 'a
Right Hand Path' and 'a Left Hand Path'.

R. Parker
2015
v.1.03

{1} The statement that Levey's satanism is "Ayn Rand with trappings" is
attributed to Levey himself; qv. K. Klein, The Washington Post, May 10, 1970:
'The Witches Are Back and So Are Satanists'.

{2} Matthews, Chris. Modern Satanism: Anatomy of a Radical Subculture,

Praeger Publishers, 2009, p. 65-66

{3} "LaVey describes Satanism as a religion that believes in total satisfaction of

the ego." See p.92 of the chapter 'The Black Pope and the Church of Satan' in
The Devil's Party: Satanism in Modernity, Oxford University Press, 2012.

Of particular note is just how bad - how plebeian - Levey's personal taste was.
Bad taste evident, for example, in his garish small, inherited, house in San
Francisco and the ornaments he surrounded himself with.

{4} As explained in Glossary of Order of Nine Angles Terms, Version 3.07, 123
Year of Fayen:

"The term Magian is used to refer to the hybrid ethos of Yahoud and
of Western hubriati, and also refers to those individuals who are
Magian by either breeding or nature. The Magian ethos expresses the
fundamental materialistic belief, the idea, of both Homo Hubris,
Yahoud, and the Hubriati, that the individual self (and thus self
identity) is the most important, the most fundamental, thing, and that
the individual – either alone or collectively (and especially in the form
of a nation/State) – can master and control everything (including
themselves), if they have the right techniques, the right tools, the
right method, the right ideas, the money, the power, the influence, the
words. That human beings have nothing to fear, because they are or
can be in control."

{5} Our Sinister Character. 121 Year of Fayen.

Interestingly, Aquino [in his book The Church of Satan, 2013] and others have
debunked much of the puffery and many of the myths about Levey. For instance,
a search of records found no trace of Levey's alleged employment as a police
photographer, nor of his alleged affair with Marilyn Monroe. Levey thus
emerges as a bragging (and misogynist) charlatan, and pseudo-intellectual, qv.
the article 'The Satanic Bible', in The Invention of Satanism, Oxford University
Press, 2015, pp.98-102.

In contrast, the experiential, often violent, sometimes criminal, sinister-

numinous life of David Myatt (aka Anton Long) is fairly well-documented, as is
his intellectualism; an intellectualism evident for example in his published
works such as his translation of and commentary on the Pymander tractate of
the Corpus Hermeticum.

{6} Anton Long. Concerning God, Demons, and the Non-Jewish Origin of Satan.
122 Year of Fayen

{7} Toward Understanding Satanism. 122 yfayen

{8} Despite the recent use, in some academic discourses on Western

esotericism, of the term antinomian - whose literary use dates from medieval
times, formed as it is from the Greek ἀντί (against) plus νόμος (the law) - the
O9A, as befits their original esoteric vocabulary, prefer the term exeatic to
describe their transgression of "the limits imposed and prescribed by
mundanes, and by the systems which reflect or which manifest the ethos of
mundanes - for example, governments, and the laws of what has been termed
society."

The Place Of Satanism In The Order of Nine Angles

Having restored "to Satanism the darkness, the amorality, the malevolence, the
causing of conflict and harm, the culling, the evil, that rightly belong to it," and
having developed a comprehensive Occult philosophy and a modern hermetic
initiatory Seven Fold Way {1}, it is relevant to enquire if the Order of Nine
Angles, and Anton Long's Occult philosophy and Seven Fold Way, are Satanic
and do "represent a dangerous and extreme form of Satanism." {2} Especially
as recent O9A texts have declared {3} that:

The Order of Nine Angles 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 to engender in the initiate both
 esoteric, and exoteric, pathei mathos, and which pathei mathos is the
beginning of wisdom. The extreme type of satanism advocated by the
O9A is – for O9A initiates – only one part of the sinister aspect of the
sinisterly-numinous tradition: a necessary and novitiate pathei-
mathos, a modern rite of passage.

However, such as statement has to be understood in context, which is in terms

of what is exoteric, what is esoteric, and what is Aeonic.

The esoteric context is the quest, by the individual - the initiate - for wisdom by
a practical, and of necessity sinisterly-numinous and occult, anados {4}.

The exoteric context is the practical championing by the individual initiate of (a)
currently heretical ideas and causes, and (b) a defiance of conventional norms
and laws.

The Aeonic context is a new Logos (λόγος), manifesting as that Logos does new
archetypes, new ways of living and thence new types of societies. Which in
practice means the downfall and replacement of the old order by a new ethos,
new archetypes, and by supra-personal groups, movements, political and/or
social and religious, implementing as such groups and movements do in
practical (exoteric) ways that new ethos and those new archetypes, and guided
and inspired as they and the individuals within them are (consciously, or
unconsciously, or via sorcery) by the Logos and such Occult groups as presence
that Logos.

All of these aspects of the O9A are indeed 'satanic'. That is, in terms of both of
individuals and society, they are "actually or potentially harmful, destructive,
disastrous, or pernicious; baleful; hard, difficult, misleading, deadly, amoral" {5}
just as - as part of their pathei-mathos and/or as an Insight Role {6} - they
openly champion what is heretical or forbidden or esoteric in the societies of
their time: today, heresies such as holocaust denial, Jihad, National-Socialism, a
Cosmic Reich; the forbidden law of kindred honour with its vengeance and
duels and tribal culture; the forbidden art of human culling; and the esotericism
of a practical occult, and sinisterly-numinous, anados as manifest in the Seven
Fold Way.

In effect, the O9A have expressed what Satanism is and always was: (i)
esoterically, a dangerous individual practical and occult, exeatic - but
self-controlled - quest for experience, understanding, and wisdom; (ii)
exoterically, a heretical defiance of the laws, standards, beliefs, ideas, dogmas,
of a particular era; and (iii) a radical, revolutionary, supra-personal usurpation
of 'the old order' and its replacement by a new, evolutionary, order manifest as
this 'new order' is in a new Logos, a new ethos, new archetypes, and a new type
of society.

The ethos is that of the evolutionary, inspiring, exploration and colonization of

our solar system and of the star-systems beyond. The Logos is, exoterically, the
code of kindred honour; esoterically it is the primacy - the necessity - of pathei-
mathos, of learning via direct, personal experience and difficult challenges both
'sinister' and 'numinous'. The new archetypes are essentially pagan, and include
Vindex; the Rounwytha; the warriors - both male and female - who lead their
own tribes/clans, living as those tribes/clans do by the code of kindred honour;
the sagacious scholarly reclusive Adept of the Seven Fold Way who might be the
new type of sorcerer who aids the leaders of various new clans and tribes.

Thus, the O9A is now, as it always has been, satanic, just as its esoteric
philosophy and modern anados are, understood in context, a manifestation of
what satanism is and was; when, that is, satanism is understood esoterically and
aeonically and not according to the mundane dehortations of the likes of Levey
and the clichés of plebeian self-professed modern 'satanists'.

R. Parker
2015

{1} qv. the Introduction, and the chapter Toward Understanding Satanism.

{2} Per Faxneld: 'Post-Satanism, Left Hand Paths, and Beyond' in Per Faxneld &
Jesper Petersen (editors) The Devil's Party: Satanism in Modernity, Oxford
University Press, 2012, p.20

{3} O9A 101. e-text. 2015. The text is included in R. Parker: The Radical Occult
Philosophy of Anton Long, 2015. ISBN 9781518690433

{4} An anados (ἄνοδος), is an individual occult or spiritual journey - a practical

quest for knowledge and understanding - whose ultimate goal is wisdom. The
O9A Seven Fold Way - as described in the two texts The Requisite ONA and
Enantiodromia: The Sinister Abyssal Nexion - is a modern occult anados.

{5} qv. Toward Understanding Satanism.

{6} "Through the practice of 'insight roles', the order advocates continuous
transgression of established norms, roles, and comfort zones in the
development of the initiate [...] This extreme application of ideas further
amplifies the ambiguity of satanic and Left Hand Path practices of
antinomianism, making it almost impossible to penetrate the layers of
subversion, play and counter-dichotomy inherent in the sinister dialectics." Per
Faxneld and Jesper Petersen, 'At the Devil's Crossroads', in The Devil's Party:
Satanism in Modernity. Oxford University Press, 2012, p.15
 Satanism Plebeianized

Modern Satanism

Modern satanism is a useful term to describe both the satanism of and the
satanism subsequently derived from the dehortations of Levey, Aquino, and
their 1960s/1970s Church of Satan. This is the satanism of Satan as a symbol or
an archetype of both individual empowerment, of 'might is right', of our
allegedly natural and carnal human nature, and basically amounts to a
self-deification, a vulgarity both personal and ideated {1}, and egoism, with
so-called 'post modern satanists' emphasizing that 'satanism' is a very individual
matter about which each individual has the 'right' and the natural ability to
decide for themselves and which therefore does not necessarily even need to be
(or should no longer be) described as 'satanism'.

For many decades – and especially recently, via the internet – the term 'satanist'
has thus often been used by individuals who desire to declare that they are
different, individualistic, hedonistic, and who (in theory if not always in
practice) defy the conventions of society in a 'dark' (an 'occult') manner. Thus
they believe that their declaration of "I am a satanist" is an act of defiance, of
individuality, and of association with 'something' – the occult, 'satanism' – that
they idiotically assume conventional society regards at best as outré/edgy and
at worst as 'dangerous', although these modern satanists are, of course and
hypocritically, careful not to transgress the laws of the society in which they live
for that would be, for them, a satanism too far.

By its very nature modern satanism is plebeian and naturally attracts and has
attracted plebs:

Pleb: a common or vulgar person. Plebeian: having qualities or

features characteristic of or attributed to the lower social classes;
commonplace, undistinguished; unsophisticated, uncultured, vulgar,
coarse.

Thus, some of the distinguishing features of plebs are (i) that their behaviour is
unmannerly (characterized by a lack of civility) and (ii) their speech contains
profanities, especially when they emote, and (iii) they are prone to displays of
anger and aggression (characterized by a lack of self-control and/or by displays
of egoism, the later usually deriving from the erroneously high opinion they
have of themselves and of their abilities).

Such plebeious people have plebeianized occultism and especially satanism,

something evident whenever modern (and so-called post-modern) self-described
satanists opine, via the medium of the internet or otherwise, about themselves,
about satanism, about occultism, and about whatever else they have a plebeian
opinion about.

The Modern LHP

Most of what applies to modern satanism applies to the modern (Western) Left
Hand Path (LHP) such that those who profess to be practitioners of a modern
LHP declaim it is about individual empowerment, a self-deification, egoism, and
about and adversarial defiance of the conventions of society in a 'dark' (an
'occult') manner, although of course these practitioners of a modern LHP are,
hypocritically, careful not to transgress the laws of the society in which they
live, for that would be, for them, an adversarial practice – a heresy – too far.

Furthermore, there is in this modern LHP no aeonic perspective, no

understanding of the sinisterly-numinous; instead, there is the belief in so-called
'greater black magic', which for modern LHP practitioners is the egoistic
assumption that they, some puny human on some planet in orbit around some
insignificant star in a spiral arm of some galaxy containing millions upon
millions of stars in a cosmos containing billions of such galaxies can, by the
power of their mortal will, cause some effective change in "the objective
universe". That is, through changing their 'inner universe' they believe they can
change – affect – the 'outer universe' in a significant or in a cumulative way.

Traditional Satanism

The aforementioned modern satanism, and modern LHP, are quite different
from the 'traditional satanism', and the LHP praxises, of the Order of Nine
Angles (O9A/ONA) and kindred groups, and which traditional satanism and LHP
praxises emphasize exclusivity, physical and occult ordeals, occult and exoteric
pathei-mathos, a dangerous supernatural beyond the power of puny humans to
control, self-honesty, an aeonic (supra-personal) perspective {2}, a code of
kindred honour, and an elitist disdain for 'mundanes'. Thus,

" The ONA defines itself as a way of 'hardcore' social, criminal, and
supernatural conditioning which is necessary to shock its members
loose from the chains of cultural and political conditioning. Yet while
it suggests rebellion against authority, the ONA likewise demands a
sense of honor and solidarity for those mystics who travel this dark
road together [...]

With the watchwords pathei-mathos (learning through adversity), the

ONA is unique in that it offers an aggressive and elitist spirituality,
which pushes its members to find and overcome their mental,
physical, and psychic limits in the quest for spiritual ascension. In
parallel with gruelling athletic and mental challenges, the ONA
acknowledges a pantheon of 'dark gods', along with an occult system
designed to introduce the initiate to the acausal or supernatural world
of the mystic." {3}
In contrast to modern self-described satanists, the O9A has always emphasized
that:

"Outwardly, in terms of persona and character, the true Dark Arts are
concerned with style; with understated elegance; with natural
charisma; with personal charm; and with manners. That is, with a
certain personal character and a certain ethos. The character is that
of the natural gentleman, of the natural noble lady; the ethos is that of
good taste, of refinement, of a civilized attitude [...]

Inwardly, the true Dark – the sinister – Arts are concerned with
self-control, discipline, self-honesty; with a certain detachment from
the mundane." {4}

Furthermore, an important if rather overlooked aspect of the O9A is "our

championing of culture, manners, learning, and so on – that is, of a certain
noble, civilized, aristocratic, attitude where there is a disdain for uncultured,
ill-mannered, vulgar plebs and their antics. This in itself will aid us in recruiting
more people in academia, the artistic professions, and suitable officers in the
military, the police." {5}

For one of the aims of the O9A is to

"expand slowly, nefariously, in the traditional manner by the

clandestine personal recruitment of suitable people, which in practice
means those useful to us individually in our own lives, and potentially
or actually useful to our Aeonic aims, and who also possess culture:
that is, the four distinguishing marks which are (1) the instinct for
disliking rottenness (an instinct toward personal honour), (2) reason,
(3) a certain empathy, and (4) a familiarity with the accumulated
pathei-mathos of the past few thousand years manifest as this pathei-
mathos is in literature, Art, music, memoirs, myths/legends, and a
certain knowledge of science and history." {6}

Given the exclusivity of the O9A, it no surprise that it has always had a selection
process, has played what it calls 'the sinister game' {7} , employs japes,
disseminates propaganda and engages in adversarial provocation which
sometimes annoys certain people, and has often set tests and puzzles in order to
pique the interest of those who might have the culture and the intellect to pass
those tests and solve those puzzles.

Elitist Spirituality and Plebeian Satanism

The seminal, though rather neglected, O9A text Concerning Culling As Art {8}
provides a reasonable introduction to the aristocratic esoteric ethos of the O9A:

"Ancestral cultures teach us that our well-being and our evolution, as

humans, is linked to – if not dependent upon – individuals of noble
 instincts, of proven noble character, and thence to dealing with, and if
necessary removing, individuals of rotten character. Hence, that a
type of natural culling was desirable – the rotten were removed when
they proved troublesome or became a bad influence, and were seen
for what they were: rotten [...]

The rise of the plebeian – of the mundanes – is the development of

ideas, dogma, and abstractions and using these manufactured lifeless
things as guides and examples in place of individuals of proven noble
character. Thus, the natural aristocracy of those of good taste and of
good breeding is replaced by vulgar, more common, things – by the
idea, for example, that some monarch or ruler (and usually their
progeny) was 'chosen' by some god or gods, or has a special 'Destiny',
and thus represented that god or those gods or has been chosen by
'Fate' or whatever. Or by the idea that some prophets or some prophet
have or has received 'revelations' from some god or some gods and
which 'revelations' contain a guide to how to live, how to behave, what
is 'evil', etcetera. Or by the notion that everybody – regardless of their
character – possesses worth, and can or could be a person of influence
even if they have done no deeds revealing of their true character. And
so on, mundane etcetera following mundane etcetera.

Later on, specific -isms and -ologies were developed or devised –

whether deemed to be religious, political, or social – so that the
individual was related to, derived their meaning and purpose, and
even their own worth, from such abstract things instead of by
comparison to individuals of proven noble deeds. In a sense, this is the
rise – one might even say the triumph, the revenge – of the common,
the mundanes, over the always small number of humans with good
taste. Of how mundanes – the brutish majority – have manufactured,
developed and used ideas, dogma and abstractions, in order to gain
influence and power and generally remain as they are, and feel good
about themselves. Thus, instead of having high standards to aspire to,
instead of being guided toward becoming better individuals, instead of
evolving – by pathei-mathos, by practical experience, by deeds done,
by having the example of those of good taste to emulate – they see
themselves, their types, as the standard, the ideal."

Simply expressed, 'modern satanism', and the modern LHP, not only enable a
particular type of pleb to "feel good about themselves" and believe they are or
can be 'powerful' (and masters of the universe), but also makes a particular type
of pleb the standard, the ideal, for others to aspire to, exoterically and
esoterically. However,

"What these self-important egoistic pretenders do not know, or ignore,

is that a real understanding and a real knowing arise – and only arise
 – from three things. (i) From a participation, of many years, in real life
of such an exeatic intensity that it brings pathei-mathos, with all the
attendant sadness, joy, ecstasy, anguish, and personal suffering; (ii)
from a rational reflexion on the foregoing and thus a placing of such
personal participation into an Aeonic, a cosmic, perspective; and (ii)
from a refined and a scholarly study and a seeking of knowledge
spanning at least a decade.

Now, one of the real secrets of the LHP, of satanism, of the sinister, is
that it encourages, it provokes, it encompasses, it guides the
individual into all of these three, so that it is a way for the individual
to acquire, to feel, to know, wisdom, and which knowing and feeling so
profoundly affect the person that they are transformed into a new
variety of human being." {9}

Conclusion

The perception is one of 'us' and 'them'. Of our kind – or those who may possess
the potential, the abilities, the character, to become one of our kind – and 'the
others', the plebs, the mundanes. The treatment is one of testing for those with
an O9A, or potential O9A, character and abilities; of deliberately confusing and
annoying plebs; and of course – in respect of those revealing themselves to be
plebs – of regarding them as fair game, a resource, and potential dupes or
muppets, even if (or perhaps especially if) they self-describe themselves as
'satanists' or as fellow travellers along the LHP.

To paraphrase the O9A text Concerning Culling As Art, the rise of the plebs is
the steady de-evolution of human beings, and little wonder then that some of
those with good taste – some modern individuals of culture, of breeding –
developed, welcomed, and championed a return to older, more aristocratic
ways, evident, for instance, in not only the Order of Nine Angles but also in
fascism, National-Socialism, in the vision of a Galactic Imperium, and in a Jihad
to re-establish a Khilafah.

KS, RP, et al.

ω9α
2014
v.1.07

Notes

{1} On the vulgarity of the 'might is right' excuse see, for example, the O9A text The
De-Evolutionary Nature of Might is Right , 122 Year of Fayen.

{2} Refer, for example, to the O9A text The Aeonic Perspective of The Order of Nine Angles ,
which is included in the Definitive Guide To The Order of Nine Angles (Seventh Edition, 1460
pages, pdf 55 Mb), 2015.
{3} Connell Monette. Mysticism in the 21st Century, Sirius Academic Press , 2013. pp. 85-122

{4} Anton Long. The Gentleman's – and Noble Ladies – Brief Guide to The Dark Arts . 119 Year
of Fayen.

{5} Presencing Azoth. Documents of the Inner O9A. 122 yfayen.

{6} Geneseos Caput Tertium . Documents of the Inner O9A. 122 yfayen.

{7} Playing The Sinister Game – A Brief ONA History . Available (as of July 2014) at
https://omega9alpha.wordpress.com/the-sinister-game/

{8} The text is included in the Definitive Guide To The Order of Nine Angles , 2015.

{9} Pretenders, Frauds, and The Order of Nine Angles , 121 yf.

The De-Evolutionary Nature of Might is Right

The doctrine Might is Right – variously expressed in texts and writings such as
those by the pseudonymous Ragnar Redbeard, by Nietzsche [1], and by
proponents of what is known as social Darwinism – is the doctrine, the
philosophy (or more correctly, the instinct, the raison d'être) of the cowardly
bully, and the rapist, for whom instinct, mere brute physical strength, or
superior weaponry, or superior numbers, command respect and enable them to
intimidate and bully others and so get their own way.

This doctrine – though unacknowledged – is also the raison d'être of the

governments of many if not most modern nation-States, such as Amerika, where
military might, or sanctions or bribery, are used as a means of making, and
enforcing, policy and ensuring the well-being, prosperity, and security, of such
entities.

Why the doctrine of the bully? Because those individuals who adhere to this
doctrine, consciously or otherwise, lack both manners and culture (that is, they
lack refinement, good breeding, and self-control) and as a modern archetype
they represent nothing so much as brutish talking animals who walk upright
and who possess a very high opinion of themselves; and an opinion that is more
delusion than reality. Perhaps most importantly, such individuals do not possess
that instinct for disliking rottenness that is the mark of the evolved, the
aristocratic, the cultured, human being. Thus are they akin to uncultured
barbarians.

Culture essentially implies four important qualities that such barbarians, such
talking animals, lack – and these qualities are empathy, the instinct for disliking
rottenness [2], reason, and pathei-mathos. It is these qualities that not only
distinguish us from other animals (and thus express our humanity) but which
and importantly enable us to consciously change, to develope, ourselves and so
participate in our own evolution as beings. Animals do not have this choice, this
ability.

Thus, to make the doctrine of Might is Right central to, or an integral and
important part of, some Occult or Satanic way or praxis (like, for example, the
Church of Satan did and does) is to negate the very basis of such esoteric ways
and praxis. For the essence of such esoteric ways – and especially of Satanism –
is to use certain Occult techniques and methods to develope certain esoteric
faculties and enable the development, the evolution, of the individual. Where
such Occult or Satanic ways may or do differ is in the techniques and methods
used and in how development, and evolution, of the individual is understood.

Thus, in the traditional Satanism of the Order of Nine Angles, the evolution of
the individual is understood as arising from a practical synthesis, via testing
personal experience and magickal praxis, of what is commonly, and – considered
esoterically – incorrectly regarded as the opposing opposites of Light and Dark.
In addition, for the ONA the development of the individual – and the cultivation
of their faculties, esoteric and otherwise – is indissolubly bound with pathei-
mathos, and with empathy. Empathy esoterically [i.e. 'dark empathy'] is the
ground of genuine sorcery: an awareness of both affective and effective change
[causal and acausal change] and which awareness is the knowing of ourselves
as but one connexion, one nexion, to those energies (or forces) which are the
essence of Life and thus the essence of our own existence as a human being.

Pathei-mathos means learning from one's own difficult, practical, and testing
experience, and which experience by its nature involves hardship, suffering, and
an intimation or awareness of the numinous: that is, of that-which is more
powerful that we are or we have imagined ourselves to be. Or expressed
esoterically, pathei-mathos can be and often is the genesis of empathy: an
intimation or awareness of ourselves as but one nexion, one connexion. And
pathei-mathos, and esoteric empathy, take the individual far from the preening
self-indulgence and macho posturing of the Might is Right types.

In the system of the ONA, pathei-mathos is encouraged by the Grade Rituals, by

Insight Roles, and by the practice of Culling as Art: that is, culling as

" …a performance extending over a period of causal Time and

involving a variety of performers with their allotted rôles – culling as
esoteric Art, and as means of binding and evolving, through deeds
done and character revealed, a community of individuals sharing an
ethos and belonging to an ancestral tradition." Concerning Culling As Art
(ONA text, 122 yf)

Thus, ONA people develope an awareness of themselves far beyond their own
ego and delusions about their self-importance. The awareness of themselves as
a nexion, as part of a matrix of connexions involving Nature, the Cosmos, and
other human beings, with one expression of this awareness – this esoteric
knowing – being an Aeonic perspective and Aeonic Sorcery.

However, those who make the doctrine of Might is Right central to, or an
integral and important part of, their Occult way or praxis are merely glorifying
the irrational uncultured brute, and maintaining the delusions of individuals
regarding themselves, their abilities, and their importance. Thus, such Occult
ways propound such guff as "Reality is what we perceive it to be," and "I
command the powers," and "I am (or can be) the only deity which matters" [3].

In essence, therefore, the doctrine of Might is Right – and the belief of pseudo-
satanists that they should glorify themselves, indulge themselves in an
uncultured manner, and do not need anyone or anything except their own
strength, will, or abilities – is the ethos of the vulgar mundane and especially of
Homo Hubris, that new de-evolutionary sub-species and unconnected rootless
denizen of the megalopolis. Thus are they not only negating the human
potential they possess, they have little or no awareness of their wyrd: of the
meaning of Life itself.

Hence their ways and their praxis is of the preening individual who has or who
may develope some "superior abilities" or acquire personal power (over others)
by indulging in some rites or Occult practices where they believe they can "alter
or change things in accordance with their will" [4]. In this, they somewhat
resemble a comic book hero – Levey-man perhaps, who acquires his
superhuman powers by wearing a specially crafted medallion with that Magian
image of pentagram, Hebrew letters and goathead, on it, and which medallion
was given to them by some pompous so-called High Priest and entitles them to
prance around in black attire and strike a pose that they think makes them look
fearsome. Thus, they see their Destiny in terms only of themselves – causally,
mundanely – as an extension of their ego, with nothing beyond this personal
Destiny of theirs.

In contrast, for the ONA, our Destiny is bound to and part of supra-personal
(Aeonic/Cosmic) wyrd, and which wyrd is manifest primarily and exoterically in
the truth of our primal and of our necessary tribal (that is, our connected and
cultured) nature, and in the necessary of learning directly, personally, from
practical experience. That is, manifest in us, as an individual, being but one
nexion; in the tribal law of the Drecc (The Dreccian Code), and in pathei-mathos
arising from experience of both Light and Dark. It is this unique combination
which is the genesis of our particular sinister culture and enables us to evolve,
esoterically and otherwise. For if the ONA is anything, it is the way of a
particular, and a new type of, culture: that is, a new and evolutionary and
esoteric way of living for human beings.

Anton Long
Order of Nine Angles
122 Year of Fayen

Notes

[1] Nietzsche's approach is one where individual power (as manifest in Wille zur
Macht) is central. This concentration on the instinct, or motivation, however
derived or manifest, of the individual for control and power aligns him with
social Darwinism and the doctrine of Might is Right, despite his attempts to
distance himself from Darwin's thesis.

[2] For more regarding culture and the human instinct for disliking rottenness,
see the ONA text Culling as Art.

[3] Such things express the attitude and nature of Magian Occultism, for which
see the text Concerning God, Demons, and the Non-Jewish Origin of Satan, and
the compilation Magian Occultism and The Sinister Way.

[4] The definition of magick as "altering or changing things in accordance with

one's will" – dependant as it is on mere causal cause-and-effect and the delusion
of the self – expresses the limited and illusive understanding of those lacking
esoteric empathy and the esoteric wisdom born of pathei-mathos. That is, it
reveals a lack of awareness of acausality, of ourselves as nexion.

The Gentleman's - and Noble Ladies - Brief Guide to The Dark Arts

Outwardly, in terms of persona and character, the true Dark Arts are concerned
with style; with understated elegance; with natural charisma; with personal
charm; and with manners. That is, with a certain personal character and a
certain ethos. The character is that of the natural gentleman, of the natural
noble lady; the ethos is that of good taste, of refinement, of a civilized attitude.

Inwardly, the true Dark - the sinister - Arts are concerned with self-control,
discipline, self-honesty; with a certain detachment from the mundane.

That this has been forgotten - or not understood, or not even known among the
many latter-day pretenders and poseurs - is a sign of how few genuine Masters,
and Lady Masters, there are.

Thus, there is a beauty in the Dark Arts and an exultation of Life, and certainly
not a wallowing in the symbols, symbolism and accoutrements of death and
decay. Thus, there is a natural joy, which can be and often is both light and dark
but which is always controlled. Not for the Gentleman, or the Lady, the loss of
mastery, the stupefaction that arises from over-indulgence (which
over-indulgence can and which does include personal emotion).

Thus, one of the true archetypes of the genuine Sinister Path: Baphomet, the
beautiful, mature, lady (fecund Mistress of Earth) whose beautiful outward
serenity masks the deadly acausal darkness within which can be released when
she chooses. (Life-Birth-Joy-Ecstasy-Safety-Wisdom-Giving-Darkness-Death.)
Thus, another dark archetype: The Master, the true shapeshifter who is and who
might not be what they might appear to be; the polite charming gentleman, who
might (and who could) kill you or have you killed if there was a good enough
reason, but who might reward you (if there was a good enough reason) with
beneficence whose source would be unknown to you; the recluse - The Master
Acausal Sorcerer - you do not see nor know, except perhaps in dreams,
shadows, or fleeting day and night-time glimpses which might perhaps stir a
memory, some memory, personal or beyond (Beautiful-Profound-Wistful-
Knowing-Danger-Roborant-Wyrdful-Sad) which inspires, or brings new
beginnings or balance or perchance a retribution.

To aspire to - to gain - Mastery of The Dark Arts is to experience, and to learn

the lessons of self-honesty and self-control; to strive, to dream, to quest, to
exceed expectations. To move easily, gracefully, from the Light to the Dark, from
Dark to Light, until one exists between yet beyond both, treating them (and
yourself) for the imposters they (and you) are.

Anton Long
Order of Nine Angles
119 Year of Fayen

Concerning Culling as Art

The Development of Arête

Life culls – that is, the very process of human life on this planet, Earth, now and
for Aeons past involves and involved some humans being preyed upon by
others, usually because these other humans were driven by some instinct or
some lust or some feeling that they could not control. In many ways, the
development of human culture was part of the process that brought – or tried to
bring – some regulation, a natural balance – to the process, generally because it
was in the common interest (the survival, the well-being) of a particular
ancestral or tribal community for a certain balance to be maintained: that is, for
excessive personal behaviour to be avoided.

Thus by means of such culture there arose a certain feeling, in some humans,
for natural justice – or, perhaps, it was the development of this feeling, in some
humans, that gave rise to the development of culture with there thus being, as
part of that culture, certain codes of conduct for personal behaviour, for
example, and some form of punishment for those who had behaved in a manner
a community found detrimental, harmful.

Whatever the actual genesis of natural justice, it was a feeling, an attitude, of

only some – not all – humans. This feeling, this attitude, this instinct, this
natural justice, was that some things – some types of behaviour and some
particular deeds by humans – were distasteful: that is, not wrong or evil in any
moralistic, dogmatic, modern manner, but just distasteful, disliked; that such
behaviour or such deeds was rotten, and generally unhealthy, that is, not
conducive to one's well-being and so something to be avoided [1].

This personal distaste for certain types of human behaviour was the attitude of
those whom we may call noble by nature, in terms of personal character, and
those who possessed this taste (for natural justice and this dislike of rotten
humans) were almost always in a minority. Given that natural justice had a
tendency to favour the common interest of communities, those possessed of this
noble character tended to become leaders of their clans, their folk, their
communities – with their personal qualities admired and respected. They, for
example, were the ones people felt they could trust – ones who had been shown
by experience to be trustworthy, loyal, honest, brave. Or expressed in another
more modern way, we might say that they had good taste and good breeding,
with their opinions and their judgement thus used as guides by others. Indeed,
we might say with some justification that good breeding became synonymous
with possession of this dislike for humans of rotten character.

Thus, these noble ones also tended to form a natural and necessary aristocracy
– that is, those of proven arête, those of good taste and of good breeding, had a
certain power and authority and influence over others. And a tendency to form
an aristocracy because those of good taste – those with a taste for natural
justice and thus with a dislike of rotten humans – tended to prefer their own
kind and so naturally paired with, preferred to mate with, someone with similar
tastes.

For Aeons, there was a particular pattern to human life on this planet: small
ancestral and tribal communities, led and guided by an aristocracy, who often
squabbled or fought with neighbouring or more distant communities, and which
aristocracy was quite often overthrown or replaced, usually by one person who
was far less noble (often ruthless and brutal) and whose rule lasted for a while –
or was continued for a while by their descendants – until that less noble person,
or their equally ignoble descendants, were themselves defeated, and removed,
and the natural aristocracy restored. In others words, individuals of noble
instincts dealt with, and removed, individuals of rotten character.

Why this particular pattern? For two simple reasons: (1) because the natural
aristocracy favoured – was beneficial to – the community, especially over
extended periods of causal Time, while the less noble, more ruthless, selfish,
and brutal leaders were not; and (2) selfish, brutal, leaders almost without
exception always went too far, offending or harming or killing or tyrannizing
until someone or some many "had had enough" and fought back. That is, such
bad leaders had a tendency to provoke a certain nobility within some humans –
to thus aid the evolution of noble human beings, with such humans provoked to
nobility often being remembered if not celebrated by means of aural ancestral
stories.

Given this pattern of slow evolution toward more nobility – and of a return to a
natural balance which is inherent in this evolution – a certain wisdom was
revealed, a certain knowledge gained. A revealing – a knowledge, about our
own nature, and about the natural process of evolutionary change – which was
contained in the remembered, mostly aural, traditions of communities, based as
these traditions were on the pathei-mathos [the learning from experience] of
one's ancestors.

This wisdom concerned our human nature, and the need for nobility (or
excellence, arête, ἀρετή) of personal character. This received wisdom was: (1)
that natural justice, and the propensity for balance – the means to restore
balance and the means of a natural, gradual, evolution – resides in individuals;
(2) that natural justice, and the propensity for balance, was preferable because
it aided the well-being and the development of communities; and (3) that
nobility of individual character, or a rotten nature, are proven (revealed) by
deeds, so that it is deeds (actions) and a personal knowing of a person which
count, not words.

Or, expressed another way, ancestral cultures teach us that our well-being and
our evolution, as humans, is linked to – if not dependant upon – individuals of
noble instincts, of proven noble character, and thence to dealing with, and if
necessary removing, individuals of rotten character. Hence, that a type of
natural culling was desirable – the rotten were removed when they proved
troublesome or became a bad influence, and were seen for what they were:
rotten.

The Rise of the Plebeian

The rise of the plebeian – of the mundanes – is the development of ideas,

dogma, and abstractions and using these manufactured lifeless things as guides
and examples in place of individuals of proven noble character.
Thus, the natural aristocracy of those of good taste and of good breeding is
replaced by vulgar, more common, things – by the idea, for example, that some
monarch or ruler (and usually their progeny) was 'chosen' by some god or gods,
or has a special 'Destiny', and thus represented that god or those gods or has
been chosen by 'Fate' or whatever. Or by the idea that some prophets or some
prophet have or has received 'revelations' from some god or some gods and
which 'revelations' contain a guide to how to live, how to behave, what is 'evil',
etcetera. Or by the notion that everybody – regardless of their character –
possesses worth, and can or could be a person of influence even if they have
done no deeds revealing of their true character. And so on, mundane etcetera
following mundane etcetera.

Later on, specific -isms and -ologies were developed or devised – whether
deemed to be religious, political, or social – so that the individual was related
to, derived their meaning and purpose, and even their own worth, from such
abstract things instead of by comparison to individuals of proven noble deeds.

In a sense, this is the rise – one might even say the triumph, the revenge – of
the common, the mundanes, over the always small number of humans with good
taste. Of how mundanes – the brutish majority – have manufactured, developed
and used ideas, dogma and abstractions, in order to gain influence and power
and generally remain as they are, and feel good about themselves.

Thus, instead of having high standards to aspire to, instead of being guided
toward becoming better individuals, instead of evolving – by pathei-mathos, by
practical experience, by deeds done, by having the example of those of good
taste to emulate – they see themselves, their types, as the standard, the ideal: a
process which has culminated in their general acceptance of that modern
calumny and calamity, the so-called 'democracy' of the now ubiquitous modern
State.

For in this so-called democracy – and in the modern State – we have the epitome
of mundanity where vulgarity is championed, where shysters and corrupt
politicians dominate, where the Magian ethos guides, and where an abstract
tyrannical lifeless law has replaced both the natural justice of noble individuals
and the natural right those individuals had to deal with, and if necessary
remove, those of rotten character. Thus, instead of justice, and balance, being
the right, the prerogative, of and residing in and being manifest by individuals
of noble character – of good breeding – it has come to regarded as the 'right' of
some abstract, impersonal, Court of Law (where shysters engage in wordy
arguments) and manifest in some law which some mundane or some group of
mundanes, or some shysters, manufacture according to some vulgar idea or
some vulgar aspiration.

In brief, the rise of the mundanes is the steady de-evolution of human beings.
No wonder then that some of those with good taste – some latter-day individuals
of noble character, of breeding – developed, welcomed, and championed a
return to older, more aristocratic ways, evident, for instance, in both fascism
and National-Socialism.

The Modern Art of Culling

What the ONA Art of Culling does is that it shapes and develops the natural
ancestral process in a conscious, a wise, way, according to particular ONA
criteria and particular ONA goals, and thus helps restore the natural
aristocratic balance lost because of tyrannical abstractions manufactured by
individuals of rotten character in order to keep themselves and their rotten kind
in power and in order to try and level everyone down to their low level.

The ONA goals are concerned with our evolution, our change into a higher
species of human beings, the breeding – by our Dark Arts including The Art of
Culling – of more and more individuals of noble character, and thus the
development of a new aristocracy.

The particular ONA criteria are that some humans, by nature, by character, are
rotten – worthless – and, when this rotten character is revealed by their deeds,
it is beneficial to remove them, to cull them.

In addition, there is the criteria of belonging – for a person either resonates

with us, with our kind, or they do not. If they do, excellent; if they do not – then
words, argument, persuasion, propaganda, are worthless. Thus, if they are of
our kind, they will possess the instinct that some things – some types of
behaviour and some particular deeds by humans – are distasteful and that
individuals doing certain distasteful deeds are worthless and can and should be
removed. If they are not of our kind, they will dislike the notion of culling – or
seek to argue about it or debate or discus it, which, in truth, our kind cannot be
bothered to do, since it is character that is important for us, not words.
Practical deeds to develope, to reveal, character – not discussions, debates,
propaganda, arguments. Being elitist, we simply have no interest in recruiting,
guiding, training, the wrong type of person.

In respect of culling, it is – as the Order of Nine Angles has developed The Art
of Culling – of two main types. The individual, and the collective. The individual
is when a specific individual is removed because of specific deed or deeds done,
with their rotten character so revealed. The collective is when a specific method
– such as combat, insurrection, revolution – is being used either by one of us as
a causal form or within a rôle, or by a nexion (or collocation of nexions) as a
means or tactic to implement Aeonic strategy, and which collective type of
culling does not target specific, named, individuals, but rather 'the sworn
enemy' any of whom are deemed acceptable targets.

As an historical aside – to be believed or not according to one's inclination,

given that it is an aural tradition – and as an example of Culling as Art, it should
be noted that individual culling in traditional ONA nexions was/is regarded as
both natural and necessary: necessary to develope and to reveal excellence of
personal character, and natural because it aided, developed, the aristocratic
nature that each such nexion was/is. For such a culling was/is a communal
affair, it being in the nature of such a nexion that it was more an extended
family, tied by bonds of breeding, of blood, of clannish loyalty, that it was what
most now with their mis-understanding consider a Temple or a sinister
ceremonial group to be.

Thus, let us say that a named individual was chosen because that person has
done some distasteful deeds. The ONA member undertaking the act of culling,
or choosing to do such a culling, would present their proposal to the monthly
sunedrion [2], at which another member would act as Devil's Advocate and so
speak on behalf of the accused (the potential opfer). The sunedrion would then
deliberate, and then give their verdict. If positive, then most if not all members
of the nexion would assist in the planning, the tests, and if required in the
execution of the act, and which act could appear to be 'an accident', or done in
a proxy manner via sinister cloaking, or undertaken directly, and so on.

Hence would there be a performance extending over a period of causal Time

and involving a variety of performers with their allotted rôles – culling as
esoteric Art, and as means of binding and evolving, through deeds done and
character revealed, a community of individuals sharing an ethos and belonging
to an ancestral tradition.

Anton Long
Order of Nine Angles
122 Year of Fayen

[1] This sense of personal distaste, of something gone rotten, or bad, is the correct the meaning
of the word κακός in Hellenistic culture.

[2] Sunedrion is the [Greek derived] word traditionally used to describe the regular meeting, led
by the Choregos, and held by members of traditional ONA nexions (local groups, Temples) at
which matters of importance to the nexion would be discussed, and at which members could
ask, for example, for magickal or other assistance.

Such meetings would be monthly, or – in a large nexion – fortnightly. Given the small and
clannish nature of most nexions, with most if not all members related by ties of
marriage/partnership or sworn family loyalty, and living near to each other, it would often not be
that formal, would most often end with a feast and general merry-making often accompanied by
music, and at which meeting all members (being of our kind) would have an equal say and be
able to vote on all matters. Un-resolved disputes, or verdicts, would be arbitrated and settled by
either Choregos at the particular sunedrion, or by the Master/Mistress, acting as chief of the
nexion/family.
 Sunedrion - A Wyrdful Tale

1. One Autumn Evening

There was nothing outwardly suspicious about the house. It was, apparently,
just a normal, old, three-story English town house, built of red brick with a tiled
pitched roof whose front sash windows overlooked that narrow – now thankfully
traffic-free – short cobbled street and whose wooden front door – raised one
step above street level – opened directly onto the widthless pavement.

Positioned as it was in the centre of the town between two churches, St Mary
The Virgin and St Alkmund's, only a few yards from a timbered framed early
17th Century building, and providing as the street did easy pedestrian access to
Butcher Row, Grope Lane, and Fish Street, scores of people walked past the
house every day, oblivious to the fact that there was another story, hidden below
street level: a lower, windowless, ground floor of brick-vaulted ceilings and
quarry-tiled floors accessible only from the Sitting Room by an enclosed,
door-secured, stone staircase. And it was there, where the only light came from
candles and from a warming fire in the brick-built fireplace, that the two young
women had, and late last Autumn, undertaken their rite of human culling.

Like the outer appearance of their house, there was nothing outwardly
suspicious about those women. No occult jewellery; no trendy hairstyles; no
tattoos or body piercings. Their clothes and accessories were discreet, an
understated elegance replicated in the interior of their home. Replicated even
in the first floor bathroom – one of two in the house – which gave no indication
of the events that late Autumn evening when they two, friends and lovers since
the Sixth Form, had efficiently with surgical precision dismembered the body;
clinically cleaning the bath and its surround until not a trace of death remained,
a fact ascertained by the judicious use of a forensic light source.

Their male opfer had been easy, so very easy, to find and entrap. A first killing
planned years in advance when they – following a most wyrdful meeting with a
strange itinerant bearded man – had studiously researched the occult, choosing
university courses and then appropriate occupations to provide them with some
of the necessary skills. For one, it was forensic science and a detailed
knowledge of anatomy; for the other, investigative experience and useful,
professional, contacts with local law enforcement and social services.

As befitted both their personal agenda and their sinister tradition, he – their
opfer – had chosen himself. He had a history of violence toward his wife; toward
other women; and was once tried in a court of law for rape with the trial halted
when his victim – the only prosecution witness – failed to appear in court. He,
smiling, was found not guilty and released. She, the prosecution witness, was
found the following day near her school, having hung herself from the branch of
a tree until she was dead. A week later, and he himself was ensnared: a young
woman at night in a Bar, a few words exchanged, and he was there in their
house where a drugged drink sufficed, no need for the shadowing armed
chaperone until, as planned, they took the mundane down below to smilingly
throttle him by the neck until he, for his sins, was satisfyingly dead.

Thus, as they had correctly surmised, no one would miss or even bother to try to
find that violent misogynist man; his body parts neatly wrapped, weighed down,
and scattered at sea one sunny weekend when, as was often their routine, those
lovers travelled to where their small inshore boat was berthed in a Marina. With
disposal – and then their passionate lustful intimate Champagne celebrations –
over, they began to plan to do a killing deed again and perhaps again, after all
of which they, as they had that Autumn evening, would together on the
Stiperstones to chant their valedictory chant:

Wash your throats with wine

For we have returned to bring forth Darkness and Joy:
We accept there is no law, no authority, no justice
Except our own
And that culling is a necessary act of Life.
We believe in one guide, Satan,
And in our right to cull mundanes.

°°°°°

2. A Summer Gathering

To the uninitiated, the gathering in a seminar room in one of the smaller Oxford
colleges during the long vacation seemed to be a small group of academics
meeting to discuss abstruse matters relating to their professional fields of
interest, or – perhaps – a meeting of business people gathered to discuss some
corporate strategy or other. Or, perhaps more realistically, a combination of
both the foregoing, as possibly befitted the recent move in academia toward
finding suitable necessary funds; certainly, the majority of the thirteen
participants seemed to have dressed accordingly.

The four men in greyish well-fitting suits with ties announcing some alma-mater
or some other form of inclusion: the black and red of an Old Malburian, the
rather garish wide brown-yellow-blue stripes of another school, and the more
subdued small green and white stripes (on a blue background) of a certain
military unit. The older, bearded, professorial-looking man wearing well-worn
tweed whose straight-grain briar pipe peeped out from his jacket pocket. The
seven women who, while rather disparate in terms of age, all sported the
corporate look: figure-fitting woollen skirted suits or shift dresses, all in neutral
colours, together with sheer-tights. And, for some reason, all seven wore almost
matching necklaces of small, fine, white, freshwater pearls.

Obviously, or so the uninitiated would have guessed, the two other women were
post-graduates, or perhaps recently appointed to senior management positions.
Not that it was their comparative youth or their most elegant colourful manner
of dress that gave them away. Instead, it was a somewhat initial awkward
self-consciousness, as if this was their first time attending such a triennial
gathering. For they only vaguely knew one person there, having only met him
once so very many years ago when he, after that concert of Renaissance music,
had sought them out to present them with a leather-bound book and then
silently take his leave.

As for this gathering, those two young women had received their unheralded
invitation only weeks before, in early Summer following their successful
Autumnal culling. An invitation anonymously hand-delivered to the town house
they shared; intriguingly consisting as that invitation did of an encrypted
message on high quality paper embossed with a certain sigil. The next day, a
key to the cipher was left; an image of the three-dimensional esoteric 'simple
star game'; and while it did not take them long to understand its significance as
the required 'straddling board' for a Vic cipher, it took them three nights of
sleepless toil to break the code, for the English alphabet and the numerals zero
to nine were mapped to certain squares of the seven boards of that game,
ascertained by the star name of a board and by how the pieces in the image –
each piece marked by symbols – were placed on them.

To the pleasurable surprise of the newcomers, the Oxonia gathering on that

warm summer morning formally began not with words – not with declamations
or invokations or even some speechifying speech – but rather with four of the
women, who, having extracted their instruments from their cases and tuned
them, very professionally played the Andante of Schubert's Der Tod und das
Mädchen. Which music set the cultured – the non-mundane – tone of the
gathering, as it had at all the others.

No formal introductions, only the professorial-looking man – softly-spoken with

a well-educated accent – giving a short informal talk, as if reminiscing to family
and close friends. Then, a brief discussion concerning certain strategic things,
ended by that gathering's always cultured end: bottles of Krug Clos du Mesnil
opened, their contents shared. And there were invitations, of course, to dinner
parties for those elegantly attired young ladies, who now most certainly
belonged.

°°°

"The third phase is also where we can expand slowly, nefariously, in the traditional
manner by the clandestine personal recruitment of suitable people, which in
practice means those useful to us individually in our own lives, and potentially or
 actually useful to our Aeonic aims, and who also possess culture: that is, the four
distinguishing marks which are (1) the instinct for disliking rottenness (an instinct
toward personal honour), (2) reason, (3) a certain empathy, and (4) a familiarity with
the accumulated pathei-mathos of the past few thousand years manifest as this
pathei-mathos is in literature, Art, music, memoirs, myths/legends, and a certain
knowledge of science and history…

We aid those associated with us or inspired by us to carry out particular esoteric

and exoteric tasks and functions such as their individual discovery of Lapis
Philosophicus. For we seek to not only preserve, and add to, the knowledge and the
understanding that both esoteric and exoteric individual pathei-mathos have
bequeathed to us, but to manifest a new type of culture and imbue it with such
acausal energies that its archetypes/mythoi will enable, over an Aeonic timescale, a
significant evolutionary change in our species, regardless of what occurs in the
'mundane world' in respect of such causal things as wars, revolutions, changes of
government, and the decline and fall of nations and States. Which is why we are, in
everything but name, a secret society within modern mundane societies; and a
society slowly but surely, over decades, growing individual by recruited/assimilated
individual."

R.P.
2014

In The Sky of Dreaming

Prologue

The dream had been startling – and he lay in his bed for several minutes while
his sense of reality returned and the single Blackbird song that filtered through
the window of his cottage became part of the late April Dawn Chorus.

He had dreamt he was standing among a circle of old Yew trees in some
graveyard while beside him the dark-haired woman he had just kissed was
transformed: into some-thing. She was still transforming as he awoke, his duvet
on the floor, his bedsheets dishevelled, his nightshirt wet from sweat. She was
beautiful – this young yet middle-aged woman of indeterminate age whose red
lips, whose curvaceous buxom body, whose green eyes, had enticed him as he
stood, waiting; waiting, for something he felt he knew yet did not quite know;
something exciting, vivifying and yet also strange and, perhaps, terrifying: some
Being to take form and venture forth again to Earth, released from alternate
dimensions and the alternate time which had enclosed it – and her – kin.

In the sky of dreaming: a gibbeous moon; and light from the Sun which had set
an hour or so before. And he could see clearly, and quite strangely given it was
night, the hillside beyond his circle of trees as the hill of farmed fields
descended down to a narrow valley, while – beyond – the further rising hill was
wooded except at the very summit where jagged rocks protruded up from the
gorse and heather-covered earth.

There was a vague, uneasy, memory that clung to his dream-image of that place
– as if he had been there before, sometime in his distant ancestral pagan past.
So he lay there, in his bed in his quiet old cottage in the country with only the
sounds of the singing birds outside to disturb the peace of rural England. Then,
slowly, tired from a night of broken and disturbed sleep, he got up to stumble
forward toward the mirror above the old porcelain sink under the eaves,
mindful as he almost always was of the black-painted oak beam that cut across
the room.

What he saw in the mirror shocked him, sending him stumbling back toward his
bed – until the back of his head hit the beam and he fell. For he had seen the
face, the greying hair, of an old man – but he was still only twenty three.

Stumbling up, he looked again. It was no dream – he was an old man, in face
and body, his back bent from age; his joints aching; his breathing laboured, his
hands arthritic. He called, in his now old raspy voice, to his parents in the room
along the narrow corridor. No reply – and so he called again, and again, until he
shuffled, slowly, from his room to find their room empty. Totally empty. No
furniture; no bed; no old oak wardrobes; no dark oak chest of drawers
underneath the small-paned window. Nothing – only the smell of flowers,
drifting up from the garden through the open window.

Thus did he pass his day, slowly, perplexed, shuffling – from room to room; from
cottage to garden to outhouse to orchard and shed. There was food, in the
kitchen – bread and almost stale cheese – and, as an old man unconcerned
about his health, he ate them, as he drank a bottle of fine wine from the house's
cellar.

There was no telephone – no means of modern communication with the outside

world, as he, and his parents, had wished. Only books: thousands upon
thousands of books, in the bookcases that lined the downstairs sitting room, the
dining room, and hall, from floor to ceiling, and which, in stacks, had inched
their way up the winding stairs that led to the four bedrooms, two of which
were replete with, and given over to, glass-fronted high cabinets containing his
father's prized antiquarian book. mineral, and manuscript collection. He was in
his father's study reading from the old vellum manuscript that lay open on the
large Oak desk beside a large quartz tetrahedron:

"In truth, Baphomet – honoured for millennia under different names – is an

image of our dark goddess and is depicted as a beautiful woman, seated,
who is naked for the waist upward. She holds in her left hand the severed
head of a man, and in her right a burning torch. She wears a crown of
flowers, as befits a Mistress of Earth…"

It was not that he had forgotten about his missing parents – or the emptiness of
their rooms – for he had remembered they had died, over fifty years ago, now.
He had been briefly married, then, for almost a year, with a newly born
daughter. But they had died in the nearby reservoir, her boat overturned. So so
long ago that no feelings now attached themselves to his memories, and – tired
from reading – he, an old aching arthritic man, ambled out onto the veranda to
sit in the worn Oak chair, to watch the Sun set behind the old cider Orchard, as
it always did at this time of year. So many memories, so many that he drifted
into sleep.

He awoke to find himself standing in his room, and although he had for some
reason he did not know grown accustomed to the strange temporal peculiarities
of his life, he was again surprised by his reflexion in his bedroom mirror.

It was of a naked young woman – quite beautiful – whose green eyes

complemented the dark hair that framed her features and fell down to her
shoulders. Then, there were thoughts in his – in her – head, and images,
perplexing images of Life, strange life, seething, seeding, growing, spreading
forth from acausal dimensions.

"I am you as you are me, " she – he – was saying, and he understood without
knowing why.

"You brought me back to life, here," she – he – intoned, like an echo.

"How long has it been?" he asked.

"For you, only two of your days."

"It was the book, the crystal tetrahedron," he said.

"Yes!" she breathed out, and smiled. And he was forever gone from the causal
world he knew.

The body no longer ached from age. Instead, there was desire; a strong,
passionate, vibrant, youthful desire that needed to be fulfilled. The body, as the
face, was quite beautiful, well-formed, and he was not surprised to find his – her
– wardrobe full of women's clothes. She selected an outfit appropriate to the
dark passion of her task and it was not long before she ventured forth to feel
the warmth of the Sun on her face. It was an exquisite feeling, which she
lingered for a moment to enjoy before her first stalking began. And, when
satiated – her need fulfilled – she would, could, begin the task for which she had
returned to Earth, to the causal, restricting, dimensions of the so-slow-moving
limited beings born to die. She – ageless – had been this way before in those
forming times before The Sealing when such Earth-bound beings were
struggling to develope both speech and thought, and she was, with her new
human emotions, pleased to find that such limited life, still, could be easily
inhabited and controlled. Thus would she, ageless, be joined by others of her
ageless shapeshifting kind.
So she walked across the old Orchard toward the lane that would take her down
the hill to a village of living people where she might find someone, or many –
some opfer – to provide her with the causal energy she needed to keep her
current shapeshifting form.

0: Red Moon Dawning

There was little that he could do, for she had bound his wrists, arms, and legs to
the lattice frame that fenced one side of his small unkempt back garden. It had
been a pretty, English cottage-garden, thirty years ago.

She had arrived that morning – early, as the Dawn of June broke over his Farm
below the wooded hill where oldly named fields and scattered tumulii kept their
waiting vigil. Arrived – to pound upon the heavy old Oak door which he, solitary,
taciturn, rudely opened, gruffly saying "Yes!", disliking as he did unexpected,
expected, visitors and guests. Then: then, his memory after that was confused,
hazy, as if a dream-remembered fading with each dwelling upon some moment,
some segment, of it. Confused; hazy – until he awoke to find himself in his back
garden, lashed fast by bailing-twine.

How, then, had she done this? For he was tall, stocky, strong – even if nearing
the sixtieth year of life – while she, strangely beautiful, seemed to his memory
but a slim young woman of little obvious strength. Perhaps someone – or many –
had helped her. But there was no memory, only the reality of being there,
waiting, trussed, as a farm animal awaiting slaughter.

It was a long wait of hours that saw the hot Sun rise and the humid air sweat
and thirst him. The cows in the nearby fields – their milking missed – were
strangely quiet; his three Farm dogs absent. So he – annoyed, attacked, by flies
– waited, waited, silently waited: for his prolonged yelling, profanities, curses,
struggles, had worn him down. She had not – no one had – arrived, been seen,
in answer. So he in the old worn working clothes he had fallen asleep in, waited,
waited, waited… until the setting Sun brought a red moon dawning. The garden
came alive then, briefly, scent following scent – honeysuckle, primrose, night-
scented stock – bringing with his exhaustion a memory of life thirty years before
when his garden bloomed as it had bloomed in Summers when she his wife lived
as she, they, had happily lived before Death came to claim her. Then, the brief
memory – the too brief memory – gone, he was alone, again, amid the silence.

Alone: until a slight almost lisping sibillation seemed to chorus around him. No
words, only a rushing as breeze among dry leaves. Then, quite suddenly, she
was there, before him, and he gasped as if intoxicated by her presence, her
scent, her beauty. A test, a test, only a test of dreams, memories, life, desire.
She was offering him a choice – offering, without words, feelings or even
somehow without thought. The vision, the vista, the strange alien life, was there
– in him – as she looked at him, and faintly smiled.
Then, he was free from the causal bonds that bound him, and he momentarily
staggered to fall to the dry dusty ground, to silently cry out as she smiled before
quickly moonlight-walking with her, against his will, toward the summit of the
hill. No signs, no portents, came forth from the starry sky above, as nothing
visible would result when his earthly life has been drained away to leave only
the shell, only the empty shell, dust to interstellar dust, cosmic atoms to cosmic
atom to form, reform, be de-formed, cycle after aeonic cycle.

No, nothing visible: to human eyes. But the cattle in the fields; the Owl; the
Farm dogs still cowering in a Barn, the resting sleeping moving hunting hunted
life around briefly stopped to feel, to look around, as some-thing now unsealed
ventured fastly forth again toward the distant blue planet of Earth as the causal
energy she needed seeded itself within her causal female form, bringing the
temporary renewal desired.

1: The Seeding

He knew the footpath well, even in the early morning Autumnal dark which
reached out to him as he climbed up toward the summit of that wooded hill in
rural England. There – tree roots reaching across the worn path; there – the
overhanging branch that in the Summer of heavy foliage had been bent lower
down to almost touch the broken, now rotten, wooden fence post on his left
whose stretching wire had long been worn away by age, rain, frost, neglect.
Here – the protruding rocks which snaked down from where the harsh contours
of the old limestone Quarry above which had been softened naturally by three
decades of abandonment and Nature's resurgent growth.

So he walked steadily, as befitted his age, clothes, in the hours before Dawn,
used to the sound of nearby rustling – Deer, perhaps – and the (for him) natural
sound of a calling Owl. There was no breeze, and no Moon on this mild
mid-October night: but light enough to see by, for eyes used to dark, and senses,
body, attuned to the natural being that was Nature. So he walked, as he had
done for five and more years from the village where he dwelled on the flat land
that bordered the hills and which as pasture continued for miles until it met the
sea. Walked – as always – alone: one custom of his reclusive life – scorning any
and every artificial light, for he was, had become, almost like the life, the
animals, that lived, dwelled. in the almost forgotten woods. Wiry, lean, but
well-muscled and with long dark hair going grey which fell around his bearded
face lined with nearly three score years of life and three decades of outdoor
manual toil which had left his right wrist and hand rheumatic and his lungs a
little worse for wear given the long hours spent toiling on dank, rainy, misty,
foggy, cold and frosty days.

He did not now even mind the failing vitality of his life, the pains of age, for she
– his wife, companion – died five Summers and a Spring ago, and he had grown
used to his life alone. The nightly early walks; the work on a neighbours farm;
the evening meal where he sat in his chair by the fire drinking glass after glass
of Port until tiredness overcome him and he slept, fitfully and for a while. No, he
did not mind, not any more – for there was recompense enough in the
shrouding, shielding dark; in being-with the life around, in, of the woods, the
hills, the very earth, which life he felt as he felt his breath drawn in on a cold
and frosty cloud-free Dawn when he would, did, stand – had stood – on that hill's
summit clear of trees, that hill's summit a valley, a wood and two paths distant,
from where he could see the distant sea and the Sun as it rose bringing a soft
joy that seeped into his very bones and a feeling, a feeling, of no longer being
alone.

It was as if he belonged there, now – there, on that summit where the old
ancient human circles of earth fortifications and trenches of thousands of years
ago had been breached, reduced, covered, by the process of Nature's natural
change.

He was not surprised to see her, there on the summit – standing on the raised
mound of broken grass-covered rocks that marked the almost-centre of the
not-quite-round upper fortifications. Standing there, as the dark grey of nearly
Dawn gave way to the lighter grey that marked the cloud-obscured rising of
another Autumnal Sun. She was dressed in green, as he was; but his olive green
seemed drab beside her verdant richness, and as he slowly walked the last
twenty upward yards toward her, the rising gentle breeze gently raised the ends
of her auburn hair. She turned toward him then, and smiled.

No, he was not surprised to see her, standing, smiling: for she was his dream of
the previous night; a woman, beautiful, mature yet of indeterminate age, whose
green sapphire necklace both emphasized her green eyes and the tanned skin of
her neck and shoulders. Not surprised to see her in that long verdant flowing
dress that emphasized her well-proportioned voluptuous body.

But he was startled – momentarily shocked – when she came forward and
touched him. He felt the warmth of her hand on his face; felt her soft fingers
caress the dry roughness of his cheek. Felt the warmth, the scent, of her breath
as she leant her face close to his, and all he could do was stand totally still with
a palpitating heart and look into the cosmos of her eyes.

There was no need for words, he knew: for she was his thought and, in that
dark numinous moment, the very thread by which he clung to life. She had been
waiting for him – waiting for one like him to venture forth close to those sinister
pathways where she and her kind waited, dwelling, long century after long
century, thousand year after thousand year until almost two Aeons had passed.
So he felt and so he knew, beyond words and a rational understanding, and she
kissed him then, as a lover might, draining away from him the pains of his age
and becoming for him, in him, that warmth of languid repose felt when two
lovers, tired, sweaty, sleep together naked body entwined with naked body.

He was not to know, then – as she caressed him and bared her nakedness for
him to touch and feel and kiss and enter – that she needed his seed to bring
forth into the world a new kind of life. But had he known, then, he would not
have cared. So he let his passion, his need, guide him, until he, she, spasmed in
ecstasy as the warm Sun rose higher to warm the human world that dwelt upon,
around, the land below that old and sacred hill while They, waiting, were
watching as they waited and watched, almost formless in those formless acausal
spaces where they dwelt. Waited, waiting, for their bodies as she had waited for
hers.

He lay with her, naked body upon naked body, for what seemed to him a long
time as part of her seeped into him bringing without words an understanding of
what he must do and why. She was offering him a choice, a genuine choice, and
he was free to rise and dress himself and walk away even as some-thing, some
kind of life, was seeding itself in the womb of her human body.

His choice was to stay; to do as she – as They – desired, and his first willing task
would be to seek out and find some women of child-bearing age and bring them
to this place so that others might seep through the ever-opening nexion to
inhabit their bodies and to breed from them the new species They needed. Thus
would he use those acausal seeds that she, in and through and after their
joining, had planted in him – talents, skills, and magick: to entice, entrap,
beguile, bewitch, ensnare. And thus would he, alive, be rewarded – with her
warmth, her touch, her kiss, her body.

2: Zarid, The Pretender

Zarid's day began – as it usually did – with his Russian partner bringing him a
cup of black coffee while he lingered and languished in his bed in the stuffy
attic room of their house where he slept, surrounded by books and discarded
clothes. Years ago Zarid had retreated at night to this room, his lair, to leave his
common-law wife to sleep with their child in their room on the first floor of the
large Edwardian house, and this retreat had become his habit, his routine, for
he valued his privacy and his time, his priority his work at the nearby
University, his obsession with seducing young women and his own secret
submissive desires.

That morning of the damp overcast November day, he was tired, but aroused by
the dream of his night, and, naked, he slunk down the steep winding stairs that
led to the first floor and the bedroom of his wife. She was there – attractive,
blonde-haired – dressing, and turned to look at him as he entered but he wasted
no time on endearments and pleasantries but instead caressed her breasts
before telling her of his desire.

She was used to his ways, her early romantic love having given way to the
strange practicalities of their strange shared life, and she wearily followed him
into their large bathroom where he lay, on the tiled floor, waiting. She did not
disappoint, and, squatting over him, urinated on his body and face while he took
his own selfish pleasure with his hand. Satiated, he showered and obsessively
groomed himself while she attended to the many tasks of her day, and it was not
long before he, dressed in his usual ensemble of long black leather jacket, black
shoes, grey shirt and dark trousers, departed to walk the mile to his University
office, knowing that she, his companion of five years, would assuredly clean the
bathroom. He kept promising to marry her, as she, and part of him, desired, for
then his little lie of years ago to the University authorities, to others (and
sometimes even to himself) would no longer lie in wait to trap him.

He was a tall man, merging seamlessly into his middle-thirties, whose hair – to
his chagrin – has begun to thin and recede, and whose body already bore the
marks of his life and occupation: stooped shoulders, from hours hunched over
books, and a pale complexion occasioned by his indoor existence. He did not
care that, until recently, his place of work had been a Polytechnic in a northern
industrial city – for he had achieved his dream of being a Professor, a dream
nurtured by his boyhood desire to escape from what he felt was the cloying,
enclosed, dreary, mundane, banal, dead-end world of the old terraced streets of
Leeds where his family had lived for generations and pursued their occupation
as tailors, and which he left aged eighteen, never to return. So he was proud of
his success, if not of his first name – a choice of his mother's in honour of her
immigrant grandfather from the Ukraine – and eager, this morning of
threatened rain, to seat himself at his cluttered untidy desk and compose his
forthcoming lecture. Then, that task over, the Professor of Philosophy who
taught ethics would gleefully plan another secret assignation with another of his
female students.

It was not to be however, for, awaiting him in his modest somewhat cramped
office in a rather anonymous modern building, were two unsmiling
conservatively dressed middle-aged men in dark suits, one of whom introduced
himself as a Detective Sargent named Malloy. As they sat opposite him, Zarid –
in his rather more comfortable chair – nervously played with his fountain pen.

"We believe you know this woman," Malloy said, without preamble, showing him
a photograph.

Yes, he did – but he held the photograph for a long time before saying, "She
does seem familiar. I can't seem to place her, at the moment."

"Sandra Letton. She was a student here."

Zarid pretended to peer at the photograph again. "Ah yes. How can I help?" He
smiled, rather unconvincingly.

"She went missing several weeks ago."

"Last I heard, " Zarid said, "she'd moved to work in Cheltenham. Some sort of
Civil Service job, I think."
The two men look at each other knowingly before Malloy said, "We understand
you had a relationship with her." It was not a question.

Zarid's face went a greyer shade of grey. "That was a while ago, now. Just a
brief, casual thing."

"Indeed, so you say," Malloy replied, in a tone Zarid found both intimidating and
disapproving.

"I haven't heard from her in a long time," Zarid lied, then instantly regretted
saying it.

The two men betrayed no emotion. "Well," Malloy said, standing up, "if you do
hear from her, we'd appreciate it if you would contact us," and handed him his
card.

"Yes, yes, of course," Zarid replied, his hand shaking as he took it.

"Your public lecture next week," Malloy's hitherto silent companion said, in a
cultured accent, as he and Malloy stood at the door. "Very interesting and
pertinent topic."

"How did you know about that?" Zarid asked.

But the man only smiled, and then they were gone, from his office, as a mixture
of conflicting emotions assailed Zarid. The glass of dry Madeira he poured for
himself – from the small cabinet beside his desk – calmed him, a little, and he
opened his notebook computer to read again her e-mail, received the evening
before.

"Hi Zarid, how you doin? I bet you've kept those photos, haven't you, you
naughty boy! It would be great to meet up asap, have a drink (or three!)
and chat and maybe – something else, like old times! I'm in your area again
for a while. By the way, I've got a wicked story to tell you about a friend of
yours. Call me on……."

Without thinking, Zarid dialled the mobile telephone number.

"Sandra?" he asked in reply to the "Hello?"

"Yes?"

"Zarid."

"Hi! Can you meet me?"

"Yes, yes, of course!" he said, remembering their many trysts and her sexy body.

She gave a place, not far, and a time – that evening – and he, after that quick
call which she quickly terminated for some reason he did not dwell on, spent
the day caught between turmoil, expectation, excitement, and a wordless
feeling of unease which he tried, unsuccessfully, to dissipate by concentrating
on his work. He wrote a few pages of his lecture, gave up, stood for a long while
blankly staring out of his office window, and then sat, disinterested, through a
tutorial with one of his students, before leaving the campus to wander into the
centre of the city, unaware of the two men discreetly, and professionally,
following him.

So he wiled away the late morning and the afternoon hours of that damp
overcast November day dallying in various cafés, often taking from the inside
pocket of his jacket one of the notebooks he always carried to record his
musings and his thoughts, occasionally scribbling away, with his fountain pen,
immersed in his worlds of philosophy and sexual fantasy, and smiling once –
several times – as he remembered how Sandra had pleased him and how she
had allowed him to wear her damp panties, and the suspenders he had bought
her.

Then, in the descended darkness of that busy city, he wandered forth to be

down by the river where no trees shadowed the footpath by a built-on ancient
meadow and the wide railway bridge funnelled a noisey train. He was there,
approaching the chosen spot at the chosen time, and saw her, in that diffuse
glow sent forth from sodium city lights, waiting. She smiled in greeting, as he
did, and he was within three feet of her forming words of humorous welcome
when she unexpectedly and slowly tumbled forward.

He caught her, as she fell, but she was already dead, her warm blood staining
his hand.

For a minute, and more, Zarid held her, not knowing what to do in the emotional
and physical numbness that enveloped him. Then, he was aware of someone
standing over him as he knelt still cradling her dead body; aware of others,
nearby. They – everything – seemed to him to be moving slowly. Blue flashing
lights; distant voices. "Single shot…back of head…" Then another nearer voice,
which suddenly intruded upon him.

"Let's get you out of here. You're in serious trouble…"

Zarid recognized the speaker. It was DS Malloy.

3: Consequences

He disliked milky sugared tea, but Zarid drank it nevertheless – his third cup
that morning – as he waited, shivering, in the warm brightly-lit, windowless,
small and rather clinical interview room of his local Police Station. Waited, still
dressed in the white forensic coverall given to him the previous evening, after
his own clothes had been taken and before he was locked in a cell whose stark
light was constant. Waited, as he had waited all of the evening and many hours
of that night, awake, alone. Awake, alone – except for a startling dream during
one short period of fitful sleep. He had dreamed that a beautiful woman was in
the cell with him. She was chanting some name which he could not quite hear,
and smiling at him, exuding a warmth that he could feel, physically feel;
gesturing for him to come toward her, and he was about to do so when the cell
door opened, returning him to a cold, severe, reality.

Thus was he waiting, again, for some questions; for answers, and thus did he sit
that morning waiting for one of the two men opposite him to say something,
anything. They just sat there, their arms folded, looking at him as they had
looked at him earlier the previous day in his office; sat there, watching, until
Malloy – slowly, with a practised ease – took from the folder in front of him
several photographs, laying them neatly out on the utilitarian table.

Zarid knew then that they, or someone, someone from the Police, had been to
his house.

"Did you know she was pregnant?" Malloy suddenly said.

"No, no I didn't."

"Is that why you killed her?"

"This is ridiculous!" Zarid said.

"Is it? You lied about not having been in contact with her…"

"I can explain."

"I'm sure you can. Just what information did she pass onto you?"

"Information? What information?"

"You knew she worked at GCHQ, didn't you?"

"Where?"

"Don't play games. We found this letter, from her, in your house." From the
folder Malloy produced a three page wordprocessed letter.

Zarid glanced at it. It was addressed 'My Dear Naughty Boy!' and signed, by
hand in lilac-coloured ink, 'With love and kisses, Sandra.'

"I've never seen it before."

"So you say. She goes into some detail about her work. Classified, government
work."

"Like I said, I've never seen it before."

"The evidence against you is piling up."

"Look," Zarid said, afraid and rather annoyed at the same time, "I'd like to see a
Solicitor. I'm entitled to, right?"

"Under normal circumstances, yes. These are not normal circumstances."

"But – "

"Aiding and abetting someone who has supplied you with classified information
is a serious offence," Malloy said. "Then there is the matter of your affairs with
your students – an impressive record, which would come out during a trial. The
matter of lying to us. The images we found on your computer. The drugs found
at your home and in your office. The fact that your Russian partner doesn't
appear to have a valid residence permit. And so on."

"I get the picture."

"But we're prepared," Malloy continued, unsmiling, and collecting the

photographs and letter together, to place them back in the folder, "to forget
about all these things, if you'll agree to help us."

"Me? Help? How? So you know I didn't kill her?"

"We're working on that assumption."

Relieved, Zarid eagerly asked, "How can I help?"

"We know she went to see a friend of yours, last week."

"Yes?"

"A certain Esmund Yaxley."

"I didn't know they knew each other," said Zarid, with genuine surprise.

"Whatever. But you know his reputation, his past, his activities."

"Yes, yes, of course. But – I've nothing to do with that."

"We know. But we'd like you to go see him, and find out what he knows."

"About Sandra?"

"Yes."
"See him, when?"

"The matter is urgent; a question of national security; so today."

From the briefcase which had been beside his chair on the floor, Malloy's silent
companion produced a new, boxed, mobile telephone, two large bundles of
twenty pound notes, and two official-looking forms.

Malloy pushed the money over to Zarid. "Expenses. We'll need you to sign this
receipt, for the money, and this document, which you should read first."

Zarid read, and signed, as he was told.

"We will arrange transport to take you to the Station."

"But my work; tutorials…"

"All taken care of. A leave of absence has been arranged. And we've brought a
few clothes from your house."

"My wife…"

"I'm sure you can think of something!" For the first time that day, Malloy smiled.
"From now on, " he continued, as his companion returned the signed receipt
and signed document to his case, "you'll be in contact with Malin, here."

"My contact number," Malin said, "is already stored in the telephone, which is
connected, with the battery fully charged. I shall expect to hear from you this
evening."

4: Nexions

The warmish Sun of mid morning caught Zarid as, carrying a small travel bag,
he walked the short distance down to the Railway Station entrance from where
the anonymous car, and driver, had deposited him. He was glad of the Sun, of
his freedom, and lingered by the entrance for a while. Then, ticket bought with
a little of the given cash, he joined the throng heading for the busy platforms.
Once, he thought he saw the woman of his dream the previous night, and
rushed toward her – but he was mistaken, and was left, feeling rather foolish, to
wait as the others waited for the southbound train.

Esmund Yaxley. Why was he not surprised he might be somehow involved? The
train arrived, on-time, and he was glad to sit within its warmth, to try to give
some meaning, some semblance of meaning, to the rapid unsettling unforeseen
events of the last two days. The warmth, the slight swaying motion and slight
constant almost rhythmic noise of the train, his own tiredness, combined to
relax him, a little, and once – to his surprise – he found himself overcome with
sadness and a certain grief at Sandra's death. A single tear: then, unsettling
questions to which he had no answers assailed him, and slowly – as fair-weather
cumulus clouds pass slowly below the blue-sky of a languid almost breezeless
English Summer day – he understood his situation.

He had been, was being, manipulated, and maybe – just maybe – his old friend
Esmund could provide him with some answers. Esmund; the wiry but bearded
and fit and well-muscled Esmund who had spent the last decade since their time
together at University flitting from one place, to another, from one adventure to
another, always seeking something that seemed – at least to Zarid – forever
beyond his reach, and acquiring along the way a somewhat sinister reputation,
aided by three spells in prison, for violence, association with a variety of
disreputable and sometimes criminal characters, and his interest in, and
knowledge of, the Occult.

But, soon, physically and emotionally tired, Zarid was briefly asleep, dreaming
of that beautiful woman again.

"What brings you here?" Esmund said, jovially. He was sitting on a bench in his
well-tended cottage garden in the beginning twilight of what had been a
warmish day.

"Just wanted to get away for a few days. Domestic things, you know."

"Is that so?" And Esmund looked at him quizzically.

Zarid sighed. "No, not really. Have you heard? About Sandra?" He sat down on
the bench, tired from the exertion. It had been a long journey, involving several
changes of train, and a taxi from the market town on the edge of the Costwolds
to the small village where Esmund's small cottage lay, up a track inaccessible to
motorized vehicles and near the top of a wooded hill. Esmund's Border Collie
dog had eyed him suspiciously as Zarid had opened the somewhat rickety
wooden gate, then decided not to bark and returned to his slumber by the
Cherry tree.

"Yes, there was a brief report, on the news."

"I was there, when she died. She came to see me."

"She said she might," Esmund said.

"So you did know her then?"

"Yes."

"And that she was pregnant?"

"Would you like some tea? I have Keemun, and some rather nice Chinese
Sencha. Or there is Darjeeling, of course."

"I was thinking of something a little stronger."

"Coffee it is then. Ethiopian, or Kenyan? Come on in." Esmund led him into the
small, recently refurbished and very tidy kitchen. "Espresso, Americano,
Cappuccino?" he asked.

"You're joking."

"No. One of life's many little civilized pleasures," and Esmund pointed to his
one-group espresso machine.

As darkness descended, they drunk their coffee, black, in silence – seated in

comfortable armchairs before the bright warming log-fire of the cottage
sitting-room – until Zarid said, "You seem quite comfortable and settled, here."

"Surprised?"

"Yes. Is this place yours?"

"Yes, and no. Belongs to a lady friend of mine."

"It figures!"

"So, about Sandra. What do you want to know?"

"Did you know that she was pregnant?"

"Yes."

"By you?"

Esmund smiled. An enigmatic smile. "Would you like to meet her, this lady
friend of mine?"

"Possibly. I don't know. Did you know about Sandra's work?"

"Of course. She made no secret of it. She was very helpful, to us," and he looked
at Zarid in that penetrating way he had.

"Us? Not one of your Occult groups?"

"Not really. Beyond all that mundane passé stuff. You really should meet her,
you know."

"Who?"

"She wants to meet you. In fact, I've invited her here this evening. You'll be
staying here, for at least tonight, I presume?"

"If that's OK with you."

"Certainmont! The guest room is ready. Shall I show you, then you can refresh
up while I prepare us some dinner? Nothing special, just some Trout I liberated
from a stream down the hill."

The guest room of low-ceilinged beams was small, with small windows, as
befitted the small old cottage of thick walls, but it was – or seemed to Zarid to
be – immaculately and tastefully furnished. There were crystal decanters, of
Port and Sherry, on a small table by an armchair near the small fireplace where
a fire of coalite burned, spreading a warming glow and a restful warmth.

"Help yourself to an aperitif," Esmund said. "There's a jug, and basin, for a
wash." And he indicated the old marble-topped stand in one darkened corner.

"Thank you," Zarid said, and meant it, surprised by the hospitality.

"Oh, and if you need a light to see by, there are some candles, in holders, there.
I much prefer candlelight, don't you," Esmund said, and smiled.

Then Zarid was alone, amid the country silence, and he took advantage of
Esmund's absence to try his newly acquired mobile telephone, surprised to find
there was signal strength enough for him to make a call.

°°°

The meal of whole baked Trout, with lemon and parsley butter and fresh
vegetables, over, they settled with their glasses of vintage Port by the fire in the
candle-lit sitting room.

"This is all very civilized," Zarid jovially said.

"What did you expect?"

"Well – "

"Don't answer that!"

"Really, I would have visited you sooner, if I'd known."

"You are here now."

"Yes." Zarid felt very tired, almost exhausted, and he briefly closed his eyes
before the exotic sensual scent brought him back from the verge of sleep.

She was there – the woman of his dream of the night before – standing beside
Esmund who held her hand. She wore a green sapphire necklace and a long
verdant flowing dress that emphasized her well-proportioned voluptuous body,
and Zarid felt her warmth seeping out to touch him.

But something – some fear once deeply hidden, some nameless dread,
something from his own ancestral past, and perhaps also some small knowing of
his betrayal of his friend – overwhelmed him in the instant of that sensuous
breeching searching touch so that he, gasping, screaming – while Esmund
laughed – rose to stumble backward to lurch toward and out from the door to
run down the path, falling, scampering over the gate, arms flaying, to the track
and the road nearly a mile below where a single street light reminded him to
pause and think and seek the best way homeward.

In his head: visions and vistas and words and sounds and laughter. She had
touched him, if only for an instant, and all the answers he came to seek, he was
sent to seek, he knew, along with many answers to questions he wished he did
not know.

5: Homeward

Zarid could not sleep, nor relax, on the even longer journey back to his home.
Twice – three times, more – he fumbled with his mobile telephone, and twice,
three times – more – he did not call his contact as part of him desired. Would
would he say? What could he say? The whole matter was beyond belief –
unbelievable – and the more he thought about it, the more he became convinced
no one, least of all Malloy and Malin, would believe him.

So he spent many hours of that tedious journey through the dark of night
striving to concoct some convincing story that he might tell. One version had
him denying everything; another – that Esmund and Sandra were simply lovers.
Or that she was some Priestess, a Mistress of Earth, even, in one of Esmund's
many sinister covens. Or that Esmund was going to sell the information Sandra
had provided to one of his criminal contacts. But who, then, killed her, and why?
The sad, even tragic, thing was that he did know, and this knowledge placed
him in danger.

It was in the taxi – well beyond the hour of midnight – on the journey from the
Railway Station to his home that he believed he had found a suitable deceptive
answer. He would telephone Malin tomorrow, and pleased with himself, he
finally began to feel a little relieved. It did not last, for, inside his house, there
was no wife waiting to greet him, no child asleep for him to briefly watch, as he
often did, before he ascended the stairs to his private eyrie – only Malloy and
Malin and two armed Policemen.

"Where are they?" he anxiously asked as he tried to trawl his house before
being restrained by Malloy.

"We've taken them into protective custody."

"Why?" he somewhat stupidly asked.

"You found what we wanted, haven't you?" Malin asked him.

"No. I don't know." He felt intimidated, and his resolve to lie began to weaken.
He might – probably had been – followed to Esmund's cottage, as they – Malloy
and Malin and those who controlled them – might, and probably already did,
know the answers, or at least some of them. Why else had they taken his family
into protective custody? Or was that itself a ruse, pressure, blackmail, a means
to get him to talk? He was beginning to become confused, for his mind again
became suffused with visions and vistas and words and sounds and laughter, for
she – some alien being – had touched him.

"Can I see my wife?" he asked, trying to calm himself.

"Later, " Malin said, harshly.

You do realize, don't you, Zarid," Malloy interjected, softly, "that this is a matter
of national security?"

"Possibly; yes."

"Therefore, surely your duty is to tell us everything that occurred, everything

that you learnt."

"Here?"

"No."

So he was taken back to the Police Station where he sat, with another cup of
sickly sweet milky tea in another interview room, with Malloy, Malin and
another, older, well-dressed and unidentified man who stood by himself in a
corner of that room.

"This interview will be recorded," Malloy said, somewhat unnecessarily, as he

turned the machine on.

Zarid began, slowly, hesitatingly, telling of Esmund's admission of knowing that

Sandra was pregnant; of him receiving information from her; but it was when
he spoke of the women – recalling her – that his slow hesitation ceased, and the
words flowed fastly, fluidly, from him as if he was being guided, for his mind
became suffused again with visions and vistas and words and alien sounds.

"She who touched me is not quite human, you see, as Sandra's child was
not, which I'm sure you already knew. They have this plan, you see, to
breed a new not quite human species, half human, half alien. She – They,
these shapeshifters – need human bodies, at least to begin with. They want
to live again, to dwell, again, on Earth: to have form and to cease to be
formless. To live, to feel, to love. To guide. Thus, They came back and They
will come back, dwelling in human bodies. They need humans to begin
with at least like I said as they believe humans need Them. To evolve,
together, a symbiosis. That is the key. Symbiosis. They were here
thousands upon thousands of years ago, at the dawning of our
consciousness, but They were then unable to complete their work, for
there were The Others, who opposed Them, and who opposed her – the
prime nexion, The Beginning – and who did their own dark work, botched
experiments, botched changing, and whose botched living experiments
stayed. They got it wrong, you see, The Others; wrong – for they produced
a strange, vindictive and twisted and unstable and mutant brood who
survived on Earth by their mendacity and ruthless cunning and who made
keeping their mutated blood pure into some kind of religion.

"Those humans were genetically-modified by these Others, the evil ones,

and their mutant descendants are among us now, manipulating,
controlling, planning. Slowly, they have planned, with their ruthless
cunning, with the inbred slyness they possess, and over the last hundred
years – especially the last seventy years – they, or their agents, have seized
clandestine control of our governments, here in Britain, in America, using
the power of money, of the Media – which are both under their control –
and using the myths, the ideas, they have invented, to control humans, to
manipulate humans not of their own kind. The first stage of their plan is
for a world government of control, and that is nearing completion.

"To this end they engineered wars, and get some people or, mostly, their
own agents among humans to do vile things just so they can get
governments to react to them and introduce more laws, more measures of
control, more repression, more tyranny, and all in the double-speak name
of "freedom and democracy", the false idols which their servants and their
lackeys worship and obey, but which the mutants don't. But they have
found willing and brutal allies in many lands – particularly in America.
They – or their agents and allies – persecute, and torture, and hound, or
revile, or discredit, or kill, or imprison on some pretext or other, anyone
who knows their plans or who sees them for what they are. That is, they
now have the power, the influence to destroy anyone, any person, any
group, any country, they want to – to get them out of the way.

But She – They, her shapeshifters from the acausal – want humans to be
genuinely free, as evolved individuals; so She has come back as They will
come back to liberate humans from those, The Others, the evil ones, and
their mutant servants, so that humans might evolve and take their
destined place among the stars and particularly among the acausal
dimensions. The mutant, materialistic, causally-tied spawn of The Others,
you see, have forgotten their origins, lost their true past, do not know who
manufactured them, changed, them, made them what they were and are,
but they do fanatically believe they are chosen, that it is they who should,
who must, who have been chosen to, rule this world and its peoples,
 whatever the human cost and the misery they cause. They really are the
spawn of evil; agents of evil – and She and her siblings will stop these
bastard descendants of The Others who cannot ever reach out to, or travel
among, or exist in, the timeless blissful beautiful realms of the acausal. But
humans can – and can eternally exist there, in the acausal when the new
symbiosis is complete."

He was finished, exhausted, himself again, and saw Malloy looking at Malin
with a look of disbelief.

"I see," Malloy said, annoyed, before stopping the recording.

"You don't believe me – all that – do you?" Zarin quietly said, uneasy and
perplexed.

"Frankly, I'd have thought an intelligent man like you would have come up with
a better story than crap and fantasy like that." Turning to the unidentified man
he said, "We're finished here, I think?"

The man nodded, and left the room.

"You disappoint me, you really do," Malloy said to Zarid.

Zarid was taken to a cell, where he waited, nervously, for something to happen.
For what seemed like hours, nothing did, and he gradually succumbed to his
exhaustion, to dream of the beautiful woman. She was speaking to him without
words and he felt her moving closer, closer to him until he smelt again her
quixotic perfume – but the dream, the beautiful vision, was snatched away from
him as two men entered his cell to bind his arms behind his back and tie a dark
hood over his head.

He tried to struggle, but the injection he was given soon took effect and he was
taken through the corridors of a curiously deserted and darkened Police Station
to a waiting van.

"Nothing happened here," Malin said to Malloy as, outside in the cold night air,
they watched the van being driven away.

"Your people checked the foetus, I take it?" Malloy asked.

"Perfectly normal," Malin lied.

Esmund knew he was under surveillance, and the reason why – even before
Zarid's arrival – and his years of experience of living on and often beyond the
fringes of the law had made him prepared for most eventualities. So, from
behind the false wall in the cellar of his cottage, he collected the items he
considered he might need to evade and escape from those watching him so that
he might keep the rendezvous with Raynould on that ancient hill circle where
she, their dark goddess, had first touched Raynould and where in the coming
hours of darkness she would give birth to his half-human child. For a few
seconds, Esmund felt a little jealous of the man he had never met, but he
calculatingly placed that human emotion aside.

He selected a variety of weapons – his favoured long-barrelled revolver with

hand-loaded rounds; a handy pump-action shotgun; a grenade or two – and a
passport, and driving license, for a new identity as well as a small rucksack
containing a variety of clothes, bottled water, and toiletry items. Then, as the
bright Sun of that early morning rose into the clear sky that had brought the
nightly frost, he – revolver in hand, shotgun slung over his shoulder, rucksack
on his back – sauntered casually out into the garden, followed by his dog.

"Stay!" he said, and his canine friend obeyed. There would, Esmund knew, be a
woman, a lover from the village below, to care for his dog, for however long he
was away.

Scorning the path, Esmund vaulted over the fence into the steeply sloping
grazing field that adjoined the eastern side of his garden and began to run up,
and right at an angle, toward the summit of his hill. There was no cover there
for those who might follow him from below, and he had run almost two hundred
yards when he saw them begin their delayed pursuit. He had assumed there
would be others, covering the summit and the descent from the hill, and he was
correct, for he had almost reached to tall centuries-old spreading Ash that grew
beside the old summit pathway when he saw two armed Policemen who moved
to block his way.

"Armed Police!" one of them shouted, raising his weapon. "Stop! Armed Police!"

Esmund did not stop. Instead, he dropped down, took aim and quickly fired
three rounds from his revolver. The bullets hit their targets and he rose to run
forward. One of his opponents was dead, shot in the forehead, but the other,
only lying injured, was struggling to raise his weapon just as Esmund reached
him. Esmund pointed his revolver at the man's head saying, "Sorry mate,
nothing personal," before taking the man's holstered Glock pistol and his HK
MP5 submachine gun and side-stepping to turn and fire at the armed
plainclothes Police Officers still running up the hill toward him. He shot one in
the leg before moving sharp left and sprinting toward the woods that covered
part of the western side of the hill.

The woods gave him the opportunity he needed – for he knew them well – and
he zigzagged down, through the trees, stopping once to stand and listen. He
heard shouts, above, and the sound of someone, or two, noisily moving through
the leaf-litter and breaking small fallen twigs. There would be Police dogs, and a
helicopter, and more men, he knew – but not now; not for a while. So he made it
to his first destination without being seen: a path beside a stream to take him to
where a vehicle waited, left for just such a time as this, hidden in a rented barn.

It did not take him long, in the old inconspicuous Land Rover, to reach the
junction where the narrow rutted pot-holed tarmaced lane that for nearly two
miles had weaved between fields of pasture gave way to a minor road, and he
turned westerly, driving until he found a place suitable enough to stop. It was a
wide gated field entrance, and he parked to begin his change of identity. It took
him longer than he remembered to trim his beard with scissors and then
completely shave it off, but – pleased with the results – he changed his shirt,
and jacket, and, with a tweed cap upon his head, his weapons out of sight, the
transformation was complete.

No one stopped him as he travelled South, and he became just one driver in one
of the multitude of vehicles that thronged the roads of England.

6: Aperiatur Terra, Et Germinet Atazoth

Esmund was early for the rendezvous, in the hour before dusk, and spent a
cautious hour scouting out the area. He had parked his vehicle down a secluded
track near the foot of the hill, taking only his rucksack, his revolver with spare
ammunition, the Glock pistol, and a hand-grenade, before bobby-trapping the
vehicle with his remaining grenade.

Satisfied with his reconnaissance, he settled down to wait by a spreading but

wind-twisted Hawthorn bush, a good distance away from the hill's ancient
fortified summit. There was the crescent Moon above the western horizon, and
then stars in the clear darkening sky, and he continued to wait in the cold
darkness for what seemed, and what was, a long time, before stretching himself
and moving forward a little distance. They were, by now, many hours late, and
he was deciding how much longer he would wait when he sensed someone
behind him, and spun round, revolver raised, and ready.

Nothing; no one; no sound. And so he returned to his cautious waiting vigil until
he saw something, some shape, fastly coming toward him from the summit of
the hill. The shape was tawny white-ish and as it got nearer Esmund saw it was
an Owl. There was no sound, just that bird of prey coming straight toward him
and looking straight at him. He was surprised by its size, its wing-span, and it
was within only three feet of him, its talons extended as if to land on his head,
when he instinctively ducked down and it veered away to his left. When, only
seconds later, he looked again it was gone, down – he assumed – into the copse
of trees that clung to the lower slopes of the hill.

Then she was standing beside him, and he rose to his feet without fear. She
kissed him, then, and pressed her body into his, her tongue caressing his, and
her hand stroking his face.
"We are alone and no harm can come to you here," her melodious voice said as
unspoken words within his head, and she gave him a vision of her past hour and
more.

Of how she had gently painlessly given birth while Raynould watched. Of how
he had taken the human-looking girl-child to a place she had provided for him
where his role would be to care for that child as he would care for the other
such children born that night and in the few days to all those women – except
Sandra – who were seeded. Of how those children had grown quickly in their
adopted wombs and how they would, as children, also quickly grow over the
next few years until they were ready enough to go forth into the world, each
one a nexion waiting to open, to be physically seeded, and to seed in their
various and magickal ways those powerful acausal energies which would, in
causal-time, break down the barriers of The Others and steadily weaken
through many causal presencings the causal that now held so many humans in
thrall. Thus would her children gather the allies they needed, in secret at first;
thus would they begin the great change that would break-down the very causal
order itself; and thus would they breed a new and more evolved race, a new
species to seed themselves among the very stars.

There would be those who feared this; those who hated her children and her
allies. Those prepared to fight until the last drop of human blood. Those
hate-filled ones who would strive to find, to ruthlessly hunt, down her children
and their children's children, just as they had found Sandra whom Esmund had
seeded: the Sandra whom she changed with her acausal and shapeshifting arts
after he, magically adept, had called to her, longed for her, one night having felt
her presence, her return to Earth. So had he touched her essence, and so she
found him, came unto him, while he lay asleep in Sandra's arms, and so did she
change that life that only a few causal moments earlier he and Sandra had
brought forth into causal-being.

"But you have proved yourself, to me," her melodious voice said as unspoken
words within his head, "and you henceforth are my companion and only with
you will I henceforth share this my physical form."

So she kissed him again, and he saw as if in replay his escape from his – from
her – cottage, and felt again his one jealous moment, as he saw Sandra's death
and Zarid being bound, tied, hooded, and injected. But he, Esmund Yaxley, was
human – all-too-human, perhaps – and he surrended his body and his love to her,
there, on the dark night while a crescent moon descended, as Sirius did, into
that almost-Winter's starry sky.

He awoke to find himself naked under a warm duvet in a bright room of large
windows which showed, below, a cityscape under a clear blue sky of an English
Winter. For a moment, he felt disorientated, as if both Time and Space had
somehow slipped or been distorted and, after looking out of one of the windows
which, except for a door, almost seamlessly surrounded the room, he lay down
again on the large bed.

He slept then, and dreamed – of the past, a present and a future – and awoke to
find himself hot, as the city below basked in the warmth of early Summer. He
understood then, in that moment, and was not surprised when she, suddenly,
was there beside him, incarnate again, naked in the bed, pressing her body into
his and kissing him as they made sensuous love in that, his, city-penthouse.
There was, he knew, on a floor below, a child, a female child, growing, nurtured
by his lover's breast milk and cared for by her sibling Nanny, as there was, in
the city, many deeds of hate and violence while they, the lovers, loved as they
loved, entwined within each other's body and each other's being, just as there
was, suddenly and for him, no distinction between Time, place and Space: no
him, or her; only a being which lived as it, they, as Them, The Dark Gods, lived:
within the acausal Times and Spaces. He was alive, then, joyful, ecstatic,
breeding with her, in her, the nexions that were needed; alive, joyful, ecstatic,
while Zarid – his knowledge a danger to his captors – was languishing, drugged,
in some enclosing psychiatric cell, and Sandra his former lover lay dead, her
body and her foetus clinically, methodically, dissected.

Thus did they, her – his – enemies, still seek him with a lustful hate and need,
and thus did she – his new lover, mistress – protect him as only she could
protect him, and thus did he, when he awoke, feel again the pain of his new
lover's absence.

So he dressed in one of his many expensive hand-made suits to linger awhile on

a floor below with his three young daughters while they played as precocious
children played, and their protecting shapeshifting Nanny waited, silent,
smiling, watchful, in a corner of that plush room. Soon, they his daughters
would venture forth, each to a life, a world, a task, of their own – as he would
return to this building to seed her again as the acausal seeped ever more deeply
in the causal world he once knew and loved.

He knew, then, as he walked out that particular time-slipping morning into the
busy street of that capital city under the warm Sun of an English Summer, that
Raynould had been found, caught, tortured, and killed, and his – her – daughter
captured. So he was not surprised to find her, his lover, walking beside him as
he walked among the bustling hordes of city-dwelling human beings.

There was a human pain, an anguish, in her, which he felt, and he held her hand
as they walked along that street where several men, and women, stared, to
stop, to look at her, awed by her beauty, her being, her scent. Then, suddenly, he
was with her in a bright forensic room where her first-born daughter lay,
stretched out and naked and restrained, but alive, on an operating table while
men in white gowns and masks stood around and two men in suits stood by a
door in one corner.

They, the men in gowns, were cutting the young woman, her daughter of child-
bearing age, and she bled, as a human would – as another scalpel was raised, a
probe extended to reach into her body. Her daughter turned, then, and smiled –
aware of her mother's presence – but the humans saw only Esmund who, angry,
snatched the scalpel to slash wildly at throats, faces. The two men in suits came
toward him, one – Malin – brandishing a gun, but Esmund was too quick for
them as he raged toward them to knock them to the ground, and the carnage –
his berserker carnage – was soon over, even as an alarm sounded, the last
gesture of one human scientist now lying dead.

Then Esmund, his lover and her daughter were gone from that particular and
causal Time and Space, to leave only questions: only more unanswered
perplexing questions for Malin and his ilk.

7: Agios Ischyros Baphomet

They – Esmund, his lover and her daughter – rejoiced, and he was with them for
what to him seemed a very long time in a place within acausal Time and Space.
But it was only a few heartbeats of his dense causal Earth-bound life that
passed while he languished in a beautiful blissful timeless eternity where his
knowing, his feeling, stretched, or seemed to stretch, from one end of his Earth-
containing Galaxy to the other, and where he was, in that singular acausal
instant, all life, all living, all beings-coming-into-being, all the living life given
and giving birth.

Then he, changed in some way he did not then understand, was back in his, in
her, bed, in that bright city penthouse, while her naked and already healed
daughter kissed him and he entered her, taking her human virginity, as her
mother lay beside them, touching him, one lover to another. He had never
known such bliss, such love, such existence, before in his own brief causal
existence, and he lingered within her, this young woman, even as his seed
seeded her womb which would bring forth a new kind of life. Agios Ischyros
Baphomet, Agios Ischyros Baphomet he, his very being, intoned.

Causal Space and causal Time slipped again, as he knew they must – and he
was sitting outside his modest mud-brick dwelling in the shade of a Palm tree
dressed in a galabiyyah while, nearby, the younger of his two new young
half-Nubian daughters played amid the desert sand and one of his two female
domestic helpers carried a large pot to bring back water from the nearby
artesian well. His afternoon would be filled with duties, as he instructed his two
young male students in the ancient skills and arts of esoteric acausal magick,
and – despite his satisfaction with such duties and his role – he still missed his
former brief enchanted life in England. It was but a necessary stage – and part
of him, most of him, had desired to return with her to her acausal spaces even
as her daughter gave birth to their first child. But he stayed, for he was not yet
ready or able of his own free will to forever pass beyond, to exist beyond, the
causal; stayed, while she herself returned as she the primal nexion had to
return to become the strange life-force burgeoning within them all. Stayed, for
he would be, as he now was, the beginning of that hidden reclusive Order which
would, when the causal Time was right, emerge as the Old Order faded,
crumbled, and died, aided and partly caused by those others of the new
half-human symbiotic race who now dwelt with their growing number of
children, and human helpers and allies, on every continent on Earth.

Already the presence of this new acausal centre, this spreading nexion, was felt,
as her daughter – now his wife, and Nubian – achieved a local, and for the
moment, clandestine following, there on the fringes of that desert. Such beauty;
such wordless power. Men, women, loved, obeyed her – and she had only to
think a thought for them to strive to make it real just as each one of them would
willingly, gladly, give their life for her, knowing the blissful acausal life which
would await them. Thus it was as it had been, there, once before – and as it
would be again, on another planet in another causal Time and Space.

Soon, he would as foretold retreat into his own world of reclusive and secret
desert-dwelling teaching to leave her majestic, ageless with her ageless
daughters as their influence spread, as it would spread until her, their, causal
Earth-bound tasks were achieved. But, for now, he was happy to prepare her
way: she who would open, be, the new nexion to presence the acausal fully upon
the Earth, bringing thus that futuristic culture, that star-travelling,
star-dwelling, culture that many humans had dreamt about, beginning as such a
culture was of new explorations into the very acausal itself, explorations which
could, which would then in that future causal-time – as it would for Esmund and
all of his esoteric kind now when they had achieved their Earthly goal – lead
them toward and into the next stage of their journey of evolution.

"You know," Malin said as Zarid lay, in his windowless cell, half-stupefied by the
drugs forced into him, "and considering your ancestry you should know, you had
it the wrong way round; inverted. We're the good guys."

"Are you? Are you really?" Zarid managed to say. "But you didn't have to kill her
or her unborn child, did you?"

But Malin only smiled and left to let three men enter. They did their work
quickly, quietly, efficiently, and Zarid was soon dead, only one more casualty of a
war that had already begun.

Algar Merridge
Year of Fayen 118
 Appendix I
The Geryne of Satan

Introduction

This brief essay will outline a few interesting facts about the terms Satan and
Satanism (and thus Satanist), including their historical usage in the English
language, and thus may guide the sagacious to an understanding of the geryne
[1] of Satan: that the mysterious secret of Satan is the simple heretical, japing,
and confrontational reality of being or becoming a satan.

Satan

The scribes of the Septuagint mostly rendered the Hebrew ‫ ָשטן‬as ὁ διάβολος/τω
διάβολω - and which Greek term implies someone who is an adversary and who
thus is pejoratively regarded (by those so opposed) as scheming, as plotting
against them; that is, the sense is of ἐπίβουλος - scheming against/opposed to
(the so-called 'chosen ones'). Someone, that is, who stirs up trouble and dissent.
Only in a few later parts - such as Job and Chronicles - does the Hebrew seem to
imply something else, and on these occasions the word usually occurs with the
definitive article: hasatan - the satan: the chief adversary (of the so-called
'chosen ones') and the chief schemer, who in some passages is given a fanciful
hagiography as a 'fallen angel'.

Now, given that the earliest known parts of the Septuagint date from around the
second century BCE [2] - and thus may well be contemporaneous with (or not
much older than) the composition of most of the Hebrew Pentateuch (the
earliest being from around 230 BCE [3] ) - this rendering by the scribes of the
word satan as ὁ διάβολος/τω διάβολω is very interesting and indicative given
the meaning of the Greek, and supports the contention that, as originally used
and meant, satan is some human being or beings who 'diabolically' plot or who
scheme against or who are 'diabolically' opposed to those who consider
themselves as 'chosen' by their monotheistic God, and that it was only much
later that 'the satan' became, in the minds of the writers of the later parts of the
Old Testament, some diabolical 'fallen angel'.

Thus, it is generally accepted by scholars that the Hebrew word satan (usually,
a satan) in the early parts of Old Testament means a human opponent or
adversary (of God's chosen people, the Hebrews) [4] or someone or some many
who plot against them.

Now, as has been mentioned in several previous ONA texts, in heretical

contradistinction to others and especially to contradict the majority of modern
self-described Satanists, the ONA asserts that the word satan has its origin in
Ancient Greek.

That is, that it is our contention that the Hebrew word derives from the old (in
origin Phoenician) word that became the Ancient Greek αἰτία/αἴτιος - as for
example in the Homeric μείων γὰρ αἰτία (to accuse/to blame) or as in "an
accusation" (qv. Aeschylus: αἰτίαν ἔχειν) - and that it was this older Greek form
which became corrupted to the Hebrew 'satan' and whence also the 'Shaitan' of
Islam. Furthermore, in the Greek of the classical period αἰτία and διαβολή -
accusation, slander, quarrel - were often used for the same thing, when a
negative sense was meant or implied (as in a false accusation) with the person
so accused becoming an opponent of those so accusing, or when there was
enmity (and thus opposition, scheming, and intrigue) as for example mentioned
by Thucydides - κατὰ τὰς ἰδίας διαβολὰς (2.65).

Given that, for centuries, ‫שטן‬,

ָ as described in the Old Testament of the Hebrews
was commonly written in English as sathans [5] and thus pronounced as
sath-ans (and not as say-tan) it is perhaps easy to understand how the Greek
αἰτία - or the earlier Homeric αἴτιος - could become transformed, by
non-Greeks, to ‫ָ ָשטן‬

In respect of this God and this 'fallen angel', as mentioned in another ONA text:

" There is good evidence to suggest that, historically, the writers of

the Old Testament drew inspiration from, or adapted, older stories,
myths and legends about a Persian deity that came to be named
Ahriman, who could thus be regarded as the archetype of the Biblical
Satan, and also of the Quranic Iblis. Similarly, there is evidence that
the God – Jehovah – of the Old Testament may have been based upon
myths and legends about the Persian deity who came to be named
Ahura Mazda." A Short History and Ontology of Satan

Furthermore, despite claims by some Hebrew and Nazarene scholars, it is now

becoming accepted that the oldest parts of the Old Testament were probably
written between 230 BCE and 70 BCE, and thus long after the time of Greeks
such as Aeschylus and long after Greek word aitia was used for an accusation. It
is also interesting that there is an early use, in English, of the plural term
satans as adversaries, which occurs in the book A paraphrase on the New
Testament with notes, doctrinal and practical published in London in 1685 CE
and written by the Shropshire-born Richard Baxter:

" To hinder us in God's work and mens Salvation, is to be Satans to us.

O how many Satans then are called reverend Fathers, who silence and
persecute men for God's work." Matthew, xvi. 23

In an earlier work, published in 1550 CE, the chyldren of Sathan are corralled
with heretics:

"Dyuers Bysshoppes of Rome beynge Annabaptystes, heretyques,

scismatiques, & chyldren of Sathan." John Coke. The debate betwene
the heraldes of Englande and Fraunce. 1550, g. Giv v [De ́ bat des he ́
 rauts d'armes de France et d'Angleterre. Paris, Firmin Didot et cie,
1877 ]

Thus, satan/sathan/sathanas as a term - historically understood - describes: (1)

some human being or beings who diabolically plot or who scheme or who are
opposed to those who [6] consider themselves chosen by their monotheistic
God; and/or (2) some human being or beings who are heretical and adversarial,
against the status quo, and especially, it seems, against the religion of the
Nazarenes.

Satanism

The earliest use of the term Satanism in the English language, that is, of the
suffix -ism applied to the word Satan - so far discovered - is in A Confutation of a
Booke Intituled ‘An Apologie of the Church of England’ published in Antwerp in
1565 CE and written by the Catholic recusant Thomas Harding:

"Meaning the time when Luther first brinced to Germanie the

poisoned cuppe of his heresies, blasphemies, and sathanismes." A
Confutation, Antwerp, 1565, ii. ii. f. 42 v

Three things are of interest, here.

(1) First, the spelling, sathanismes - deriving from sathan, a spelling in common
usage for many centuries, as for instance in Langland's Piers Plowman of 1337
CE:

"For þei seruen sathan her soule shal he haue." Piers Plowman B. ix.
61

and also, centuries later, in the 1669 CE play Man's the Master by William
Davenant:

"A thousand Sathans take all good luck." (v. 87)

(2) The second point of interest is that, as the above and other quotations show,
the term sathan was also commonly used to refer to someone or some many
who was a schemer, a plotter, a trickster, or an adversary.

(3) The third point of interest is that the first usage of the suffix - by Thomas
Harding - as well as the common subsequent usage of the term Satanism has
the meaning of an adversarial, a diabolical, character or nature or doctrine.
That is, the earliest meanings and usage of the term satanism are not 'the
worship of Satan' nor of some religious or philosophical belief(s) associated with
the figure of Sathan.
Furthermore, as mentioned previously, an early (1685 CE) usage of term Satans
also imputes the foregoing meaning of adversarial or diabolical character:

"To hinder us in God's work and mens Salvation, is to be Satans to us.

O how many Satans then are called reverend Fathers, who silence and
persecute men for God's work." Richard Baxter. A paraphrase on the
New Testament with notes, doctrinal and practical. London, 1685 CE,
Matthew, xvi. 23

Indeed, in 1893 CE the writer Goldwin Smith used the term Satanism in this
older general sense to refer to a type of destructive social revolution:

" That sort of social revolution which may be called Satanism, as it

seeks, not to reconstruct, but to destroy." Goldwin Smith. Essays on
questions of the day. (Macmillan, 1893 CE)

Similarly, an earlier 1833 CE article in Fraser's magazine for Town and Country
used the term in connection with Byron:

" This scene of Byron's is really sublime, in spite of its Satanism." Vol
8 no. 524

Thus, the English term satanism/sathanism - historically understood - describes:

(1) a blasphemy, a heresy or heresies; (2) a destructive (that is, practical) type
of opposition.

Satanist

The earliest usages of the term Satanist, that is, of the suffix -ist applied to the
term Satan - so far discovered - also imputes a similar meaning to foregoing;
that is, of an adversarial, a diabolical, character or nature, of heretics, and of
heretical/adversarial doctrine:
" The Anabaptistes, with infinite other swarmes of Satanistes." John Aylmer. An
harborowe for faithfull and trewe subjects agaynst the late blowne blaste
concerning the gouernment of wemen. London, 1559, sig. H1 v

"Be ye Zuinglians, Arians, Anabaptistes, Caluinistes, or Sathanistes?"

Thomas Harding. A Confutation of a Booke Intituled ‘An Apologie of
the Church of England’ . Antwerp, 1565.

"By nature an Athiest, By arte a Machiuelist, In summe a Sathanist,

loe here his hire." Marphoreus. Martins Months Minde. 1589, [7]
Only much later, from around 1896 CE onwards, was the term Satanist used to
describe those who were alleged to worship Satan:

" There are five temples of Satanism in Paris itself." Arthur Lillie. The
worship of Satan in modern France. London 1896.

" It is believed on the Continent that apostate priests frequently

consecrate for the Satanists and Freemasons." Joseph McCabe.
Twelve years in a monastery. London, 1897.

Thus, the English term satanist/sathanist - historically understood - describes:

(1) an adversarial, a diabolical, character; (2) those who adhere to or champion

heretical/adversarial doctrines.

Conclusion

As someone wrote over two thousand years ago - εἰδέναι δὲ χρὴ τὸν π όλεμον
ἐόντα ξυνόν , καὶ δίκην ἔριν , καὶ γινόμενα π άντα κατ ́ ἔριν καὶ χρεώμενα . [8]

Anton Long
Order of Nine Angles
122 Year of Fayen
(Revised 2455853.743)

Notes

[1] The Old English word gerȳne - from Old Saxon girūni - means "secret, mystery".

[2] The earliest MS fragment - Greek Papyrus 458 in the Rylands Papyri collection [qv. Bulletin
of the John Rylands Library, 20 (1936), pp. 219-45] - was found in Egypt and dates from the
second century BCE.

[3] It is, of course, in the interests of both Nazarenes and Magians to maintain or believe that
the Hebrew Old Testament of the Hebrews was written centuries before this date, just as such
early dating is a common mundane assumption perpetuated by both those who consider the
Internet is a reliable source of information and by those who have not studied the subject, for
some years, in a scholarly manner. Had such a scholarly study been undertaken, they would be
aware of the scholarly disputes about the dating of Hebrew Old Testament - and of the
Septuagint - that have existed for well over a hundred years, as they would also be able to make
their own informed judgement about the matter. My own judgement is that there is good
evidence to suggest that 230 (± 50) BCE is the most likely earliest date for the Hebrew Old
Testament. I should, however, add, that this is still a 'minority opinion', with many academics
still favouring the more 'safe' opinion of 350 (± 30) BCE.

[4] For example - καὶ ἦσαν σαταν τῷ Ισραηλ π άσας τὰς ἡμέρας Σαλωμων (3 Kings 11:14 )

[5] See the section on Satanism, below.

[6] καὶ ἔστη διάβολος ἐν τῷ Ισραηλ

[7] See The Martin Marprelate Tracts (1588–89) and the Cambridge History of English
Literature, volume III - Renascence and Reformation, Cambridge UP, 1920, p. 394f

[8] One should be aware that Polemos pervades, with discord δίκη , and that beings are
naturally born by discord. [Trans DWM.]

Appendix II

The Drecc

Note for Newbies:

Drecc is pronounced drek, and Dreccian as in Drek-ee-an. Drecce is an old,

almost forgotten, word, and one of its many meanings is evident from the
following quote, taken from a very old manuscript: "Drecth se deofel mancynn
mid mislicum costnungum…"

Section One

Becoming Drecc

Step One – The Pledge

To become Drecc you simply make a pledge of Drecc allegiance and pledge
yourself to follow the Dreccian way of life. This can be done in three ways.

First, it can be done by yourself, alone. Second, it can be done with a friend or
some friends who also desire to become Drecc. Third, you can join an existing
Dreccian tribe.

The Pledge can take place at any time, and anywhere, indoors, or out, and no
special preparation is necessary or required, although if desired and practical,
it can be undertaken in a darkened area with subdued lighting (the source of
which is not important) and with the Drecc symbol – as above – in a prominent
position and drawn or reproduced on some material or on a banner.

For the pledging, you – and each other participant, if any – will require a small
piece of white paper (the actual size and type of paper are not important), a
sharp knife (of the hunting or survival kind) – and if possible, a sheath for the
knife – plus a small receptacle or container suitable for burning the paper in.

You – and each other participant, if any – then say:

I am here to seal my Fate with blood.

I accept there is no law, no authority, no justice

 Except The Drecc

And that culling is a necessary act of Life.

I believe in one guide, Our Dreccian Law,

And in our right to rule mundanes.

You – and each other participant, if any – then make a small cut on your left
thumb with the knife and allow several drops of your blood to fall onto the
paper. You then place the paper into the small container, and set it alight.

As it burns, you – and each other participant, if any – then say:

I swear on my Dreccian-honour as a Drecc that from this day forth I

will never surrender, will die fighting rather than submit to anyone,
and will always uphold The Dreccian Code.

You – and each other participant, if any – then place the knife in the sheath (if a
sheath is available), conceal or otherwise carry the knife on you, and forever
after keep the knife with you, as a sign of your Dreccian-honour and your
pledge of allegiance.

The pledging is then complete.

Step Two – Dreccian Living

Dreccian living is simple, and involves:

1) Regarding, and treating, all mundanes (all who are not our pledged Drecc
brothers or sisters) as the enemy and whose property, goods, and wealth are a
resource we can lawfully use.

2) Living, and if necessary, dying by our Dreccian code [see Section Two,
below].

3) Striving to live each day, on Earth, as if it might be our last.

Section Two

Dreccian Principles and Practices

The Three Fundamental Principles of The Drecc

1) Those who are not our Drecc brothers or sisters are mundanes.

2) By living and if necessary dying by our Dreccian Code we are the best.

3) A person becomes our brother or our sister by making The Pledge of

Dreccian Allegiance and by living by our Dreccian Code.

The Dreccian Code

Those who are not our brothers or sisters are mundanes. Those who are our
brothers and sisters live by – and are prepared to die by – our unique code of
Dreccian honour.

Our Dreccian-honour means we are fiercely loyal to only our own Drecc kind.
Our Dreccian-honour means we are wary of, and do not trust – and often
despise – all those who are not like us, especially mundanes.

Our duty – as individuals who live by the Code of Dreccian-honour – is to be

ready, willing, and able to defend ourselves, in any situation, and to be prepared
to use lethal force to so defend ourselves.

Our duty – as individuals who live by the Code of Dreccian-honour – is to be

loyal to, and to defend, our own kind: to do our duty, even unto death, to those
of our brothers and sisters to whom we have sworn a personal oath of loyalty.

Our obligation – as individuals who live by the Code of Dreccian-honour – is to

seek revenge, if necessary unto death, against anyone who acts dishonourably
toward us, or who acts dishonourably toward those to whom we have sworn a
personal oath of loyalty.

Our obligation – as individuals who live by the Code of Dreccian-honour – is to

never willingly submit to any mundane; to die fighting rather than surrender to
them; to die rather (if necessary by our own hand) than allow ourselves to be
dishonourably humiliated by them.

Our obligation – as individuals who live by the Code of Dreccian-honour – is to

never trust any oath or any pledge of loyalty given, or any promise made, by any
mundane, and to be wary and suspicious of them at all times.

Our duty – as individuals who live by the Code of Dreccian-honour – is to settle

our serious disputes, among ourselves, by either trial by combat, or by a duel
involving deadly weapons; and to challenge to a duel anyone – mundane, or one
of our own kind – who impugns our Dreccian honour or who makes mundane
accusations against us.

Our duty – as individuals who live by the Code of Dreccian-honour – is to settle

our non-serious disputes, among ourselves, by having a man or woman from
among us (a brother or sister who is highly esteemed because of their Dreccian
deeds), arbitrate and decide the matter for us, and to accept without question,
and to abide by, their decision, because of the respect we have accorded them
as arbitrator

Our duty – as Dreccian individuals who live by the Code of Dreccian-honour – is

to always keep our word to our own kind, once we have given our word on our
Dreccian honour, for to break one's word among our own kind is a cowardly, a
mundane, act.

Our duty – as individuals who live by the Code of Dreccian-honour – is to act

with Dreccian honour in all our dealings with our own Dreccian kind.

Our obligation – as individuals who live by the Code of Dreccian-honour – is to

marry only those from our own kind, who thus, like us, live by our Code and are
prepared to die to save their Dreccian-honour and that of their brothers and
sisters.

Our duty – as individuals who live by the Code of Dreccian-honour – means that
an oath of Dreccian loyalty or allegiance, once sworn by a man or woman of
Dreccian honour ("I swear on my Dreccian-honour that I shall…") can only be
ended either: (1) by the man or woman of Dreccian honour formally asking the
person to whom the oath was sworn to release them from that oath, and that
person agreeing so to release them; or (2) by the death of the person to whom
the oath was sworn. Anything else is unworthy of us, and the act of a mundane.

Appendix III

The Joy Of The Sinister

What is the most important – and interesting – thing I can say about the sinister
path that I have followed for over thirty years? It is that is teaches us, and
enables us, to live life on a higher, different level. That is, to exult in life itself: a
sinister life is, or should be, one where there is an intensity; where there is
action, in the world; where there is a will harnessed to a goal – any goal; a
desire to experience, to know; to quest; where there is an arrogant
determination to not accept the norms, the answers, the limits of and set by
others.

Nothing is too dangerous for us; nothing is forbidden. We experience to test

ourselves; to learn.

There is a pushing of one’s body to – and beyond – its limits; enduring, to go

beyond endurance to that wonderful bliss of almost exhaustion when a goal has
been achieved and one has felt, been, an exquisite harmony of mind and body
and ethos through sheer concentration on what is being done.

There is the acceptance of challenges – especially by ourselves. And if we have

no challenges, we make or create some.

These are the moments – days, weeks – of exquisite pleasure; these are the
moments are an exquisite yearning; these are the moments of an exquisite joy;
these are the moments – days, weeks – of an exquisite exultation; and yet a true
sinister life is one where there are moments, days, of an ineffable sadness:
because one has seen, known, understood, and because one feels more than
most other people. There is a symbiosis here which has to be experienced to be
really understood; a symbiosis which mere mortals would and do find strange.
And it is our will which brings the opposites together and enables us to
transcend beyond even these.

What must be accepted by those venturing upon, or following, the sinister path
is that we can be so much more than we realize: we have so much potential,
physical, intellectual; psychic; magickal; creative.

We who follow the sinister way strive to make our whole life an act of magick;
we become magick; we are magick. All true magick is an intimation of what we
can be: of what awaits in the next phase of our human evolution. There is
nothing complicated about our Way, our dark, chosen, path; there is, in truth,
nothing secret about it.

How do you tell who is upon the true sinister path? It is revealed in their eyes;
even in the way they walk. There is something slightly dangerous about such a
person. There is something about such a person which mere mortals find
slightly disturbing; something they cannot quite “work out”, or explain. Such a
person is strong, but the depth of their strength is mostly hidden, although
many people can sense it in some way. And what is the ultimate end to a sinister
life? To die trying to overcome: to be questing even toward the very end.

Anton Long
114yf

cc 2015 R. Parker & O9A

(Second Edition)
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