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The Boundaries Of O9A Philosophy 

I. Summary. 

II. Definition. 

III. Ontology, Ethics, And Epistemology. 
IV. Boundaries. 

° Honour And Ethos. 

° Behaviour And Culture. 

° The Sinister-Numinous. 

° Personal Honour And Kindred Honour. 

V. Interpretations And The Authority Of Individual Judgment. 
VI. Conclusion. 

VII. Appendix I. O9A Philosophy: Essential Primary Sources. 
VIII. Appendix II. The Code of Personal Honour 

IX. Appendix III. The Code of Kindred Honour 


Often misunderstood as an Occult, or Satanic, group or as a modern Western 
Left Hand Path, the "Order of Nine Angles" - often abbreviated O9A, ONA, 
and w9a - is an esoteric philosophy with its own ethics, epistemology, and 
ontology. It postulates a way by means of which Lapis Philosophicus - 
knowledge and wisdom {1} - may be obtained. 

O9A philosophy has its own technical vocabulary many of which terms or 
words are original, some of which derive from Hellenic hermeticism and the 
Western alchemical tradition, and some are which are defined in specific way 
to differentiate them from other non-esoteric usage. {2} 

The purpose of this monograph is to outline the philosophy of the O9A and 
explain that an understanding of it requires a study of the esoteric writings 
of its founder and that, contrary to common misconceptions, its specific 
ethics and epistemology describe boundaries in regard to personal behaviour 
and which boundaries form the basis of a neglected aspect of O9A 


The appellation "Order of Nine Angles" describes the esoteric philosophy 
developed by the pseudonymous "Anton Long" between 1976 and 2012 and 
was described in texts authored by him published between those dates. 

An esoteric philosophy is a philosophy that describes, or seeks to describe, 
the hidden or inner - the esoteric - nature of Being and of beings including 
we human beings. An axiom of O9A philosophy, in common with many 
esoteric philosophies, is that the inner nature of Being and of beings can be 
apprehended, or represented, by a particular symbolism or by various 
symbolisms and also by the relationships between symbols, for such esoteric 
philosophies are based on the Aristotelian principle that existence/reality is a 
reasoned order capable of being rationally understood, with many esoteric 
philosophies also positing - as the ancient Greeks did, as Hellenic 
hermeticism did, and as O9A philosophy does - that this reasoned order 
(k6opoc) has an ordered structure and that human beings, by virtue of 
possessing the faculty of reason, are - in their natural state of physis (@bo1c) 
or fitrah - an eikon (cikwv) of that ordered structure. {3} 

The symbolism of O9A philosophy is - as described in the 
Poemander/Poemandres tractate of the Corpus Hermeticum {4} and in many 
Renaissance alchemical texts - the ancient one of seven spheres (eB5opac) 
and a hermetic quest (&vo60c) by the individual from the first, lower, sphere 
to the seventh, higher, sphere. 

Thus does the mortal hasten through the harmonious structure, 
offering up, in the first realm, that vigour which grows and which 
fades, and - in the second one - those dishonourable machinations, 
no longer functioning. In the third, that eagerness which deceives, 
no longer functioning; in the fourth, the arrogance of command, no 
longer insatiable; in the fifth, profane insolence and reckless haste; 
in the sixth, the bad inclinations occasioned by riches, no longer 
functioning; and in the seventh realm, the lies that lie in wait. {5} 

Kai OUTWC OPA AoIIOV Gvw 61a Tic appoviac, Kai TH MPWTH Cwvy 
THD ENXavhY Tov kaKOvV, 56Aov avEvepyNtov, KA TH TOITH THY 
evebpevdov ywed6oc. 

In O9A philosophy, this anados is the Seven Fold Way and in practical terms 
is associated with various, sometimes difficult, exoteric and esoteric tasks 
designed to facilitate a learning from personal experience: pathei-mathos. 


Exoterically, O9A philosophy could be said to be now expressed as a distinct 
culture - or perhaps more correctly, as a sub-culture - which individuals, and 
some personal partnerships and families, identify with or follow. 

Ontology, Ethics, And Epistemology 
i) Ontology 

It is postulated that the Cosmos has both causal and acausal aspects, or 
"universes". The causal aspect of the Cosmos - the causal continuum or 
universe - is the physical, phenomenal universe of a causal metric currently 
designation by the term four-dimensional Space-Time. {7} This is the realm 
of causal energy and of experimental sciences such as Physics, Astronomy, 
Chemistry, and Biology, and the realm where we have our physical being. It is 
the universe of a linear Time and of the causality of past-present-future 
currently conventionally measured in terms of the passing of seconds, 
minutes, hours, days, and years. 

The acausal aspect of the Cosmos - the acausal continuum or universe - is the 
realm of acausal energy and of an n-dimensional acausal continuum (where n 
is > 3 but s o) of acausal Space and acausal Time. A living being such as 
ourselves is where acausal energy is presenced {8} in the causal, with our 
psyche an expression of that acausality with aspects of that acausality 
conceptualized by us as archetypes, where an archetype is defined as a 
particular causal presencing of a certain acausal energy and is thus akin toa 
type of acausal living being in the causal and thus "in the psyche": it is born, 
its lives, and then it "dies" or changes, that is, its acausal energy ceases to be 
manifest in the causal or assumes another form. 

ii) Epistemology 

There are two types of knowledge depending on the object or objects of 
perception. Causal knowledge is of Phaindmenon, of causality, and is the 
knowledge derived from the physical senses, from the experimental sciences, 
through reason, scholarly learning, learning from practical experience 
(pathei-mathos, m40e1-1.480c) and such things as conventional philosophy. 

Acausal knowing is of acausality and its interaction with the causal and thus 
of such occurrences or manifestations as archetypes, mythos, mythoi, 
foreseeing, intuition, synchronicity, empathy, the supernatural, and pathei- 

In regard to the OYA, acausal knowing is also considered to be attainable 
through a hermetic quest, an &vo6oc, such as the Seven Fold Way which 
includes the practical techniques of Insight Roles, Grade Rituals such as 
Internal Adept, Esoteric Chant and The Star Game. 

iii) Ethics 

The fundamental principles are m1d0¢1-1480c, KXAOc-KXya80c, and kindred 

honour. That is, what is ethical - "good" - can be personally discovered 
through a combination of the following: (i) ma0e1-11.a80c, (ii) observed or 
deduced from kaAoc-Kaxya8oc - the beautiful, the honourable, aréte - and (iii) 
presenced through a code of kindred honour. 

A basic axiom of O9A philosophy is that by adhering to these principles while 
undertaking a personal endeavour or quest such as the O9A Seven Fold Way 
the individual can discover Lapis Philosophicus. 


Crucial to understanding and appreciating O9A philosophy is the study of the 
writings of Anton Long, 1976-2012, for they are the primary sources, the only 
primary sources, of that philosophy. Which writings were published under 
that name or using the two pseudonyms which he himself has acknowledged, 
which are (i) "Stephen Brown", with reference to the two volumes of The 
Satanic Letters, 1992, and (ii) "Thorold West", with reference to the 
manuscript of Naos: A Practical Guide To Modern Magick", 1989. {9} These 
primary sources include those two works, the four novels of the Deofel 
Quartet published between 1976 and 1992, The Last Writings of Anton Long 
published in 2012, and the classic texts The Gentleman's - and Noble Ladies 
- Brief Guide to The Dark Arts (2008), Concerning Culling as Art (2011) and 
The De-Evolutionary Nature of Might is Right (2011). 

Other sources - O9A texts published between 1990 and 2012 {10} - are 
therefore secondary and tertiary sources and represent the interpretations 
and opinions of others regarding Anton Long's philosophy and the Seven Fold 
Way that he devised. 

For what has hitherto been rejected or ignored by O9A critics, by some O9A 
supporters, and by all O9A opponents, is the scholarly detail, the view, that 
not all O9A texts published between 1990 and 2012 were written by Anton 
Long, whomsoever he was. Thus of all the texts in the three volumes of 
Hostia, published in 1992, only a few have the name Anton Long, or the 
initials AL, or the name Stephen Brown, attached to them, and it is an un- 
scholarly but common mistake to assume that uncredited texts - such as the 
one titled Conquer, Destroy, Create in volume II of Hostia - represent his, 
that is O9A, philosophy. 

i) Honour And Ethos 

In a 2021 interview {11} Anton Long stated that the O9A "ethos is succinctly 
expressed by three terms - 1&0e1-11400c, KaAOc-Kaya86c, and kindred- 
honour" and that 

"KaAOC-Kaya86c enshrines noble personal behaviour and thus 
personal honour which thus precludes advocating and committing 
[...] dishonourable deeds. That our ethos enshrines noble, cultured, 
personal behaviour should have been obvious to those incipiently of 
our kind given not only the clues scattered over decades among my 
writings and those of some others, but also by texts such as my The 

Gentleman's - and Noble Ladies - Brief Guide to The Dark Arts, my 
Concerning Culling as Art and my The De-Evolutionary Nature of 
Might is Right." {12} 

He went on to quote from his 2008 text 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." 

These notions of the ethics of O9A philosophy expressing nobility, honour, 

culture, and a civilized attitude, run through the writings of Anton Long. For 

example, in a letter to Michael Aquino of the Temple of Set, dated 7th 
September 1990 ev, he wrote: 

“one essential personal quality is honour born from the quest for 
self-excellence and self-understanding. One either has this personal 
quality (or the potential to possess it) or one does not [...] This 
quality is expressed by the way of living an individual follows and 
as far as the ONA is concerned this quality is one of those that 
marks the genuine Satanic elite from the imitation." {13} 

Somewhat more metaphysically he expressed the view, in a 2011 interview, 


"The ONA is now a nine-fold being, with there being three aspects 
to its three-fold being (that is, three 'angles' to each of the three 
aspects). In the exoteric sense, these three "angles" of the three 
aspects (or three causal presencings) of its three-fold living nature 
- of its sinister character - can be re-presented by: (i) the ONA itself 
[what it is causally perceived to be and what it now causally 
inspires]; by (ii) by the ethos of personal honour (the Law of the 
New Aeon) and that of cultural and individual excellence and 
evolutionary elitism of which one outer form has recently been 
termed [...] as 'Reichsfolk culture’ and which in general is the 
exoteric Way of honour and individual excellence which lies behind 
Reichsfolk and kindred organizations; and by (iii) the emerging 
Sinister Numinous Way, where the faculty of empathy and the ethic 
of personal honour are combined with a sinister understanding in 
an entirely new Way guaranteed to befuddle and confuse the 
mundanes even more." (11} 

In his 123 yfayen [2012] text Some Notes Concerning The Aeonic 
Perspective, he wrote, 

"For us, culture implies five important qualities, and these qualities 
are (1) empathy, (2) the instinct for disliking rottenness, (3) the 

faculty of reason, (4) pathei-mathos; and (5) a living aural tradition. 
It is these qualities that not only distinguish us from other animals - 
and from Homo Hubris - here on terra firma but which and 
importantly enable us to consciously change, to develope, ourselves 
and so participate in our own evolution as beings. 

For us, the cultivation and development of empathy is a Dark Art, 
part of the training of the Initiate. This particular Dark Art is a skill 
that rites such as that of Internal Adept develop." {14} 

In the same year he controversially wrote, 

“Our Occult kind, our Adepts, have: (1) a type of pagan knowing 
and understanding of the natural world; (2) a certain sensitivity 
and empathy; appreciate such muliebral qualities in others, and 
thus appreciate, understand, women and their potential; and (3) a 
certain culture, where by culture here is meant the arts of life 
made manifest by living by our code of kindred-honour, having a 
living (and thus numinous) tradition, having self-control, self- 
honesty, having a certain learned knowledge of the Arts, literature, 
and music of their own ancestral culture, and having the all- 
important knowing of themselves as but one nexion between a 
cauSal past, their present short-lived life, and the wyrdful futures 
that will exist after their causal death. 

Therefore one exoteric, and old, archetype which still usefully 
expresses something of the sinisterly-numinous for those of the 
male human gender is the chivalrous warrior of stories such as Le 
Morte d'Arthur but where the supra-personal 'numinous' element is 
not the religion of the Nazarene but rather our code of kindred- 
honour or something similar. 

Or, if one desires a more modern, and somewhat more accurate 
(but still incomplete, imperfect) archetype, there are the warriors 
of the Waffen-SS, and what they were, of course, rather than what 
propaganda and lies about them have made them appear to be." 


In regard to O9A archetypes he provided somewhat more detail in a 122 
yfayen [2011] article with the emphasis, in the article, on women: 

"We're talking about nurturing, developing, entirely new types of 
human beings, far removed from Western stereotypes. Types of 
human beings for whom the societies of modern nation-States are 
not a natural or even comfortable home but which may provide 
them with opportunities, resources, and so on. Especially since 
honour and the developed senses and skills that esoteric-empathy 
and acausal-thinking provide manifest their different, unique, way 
of life, and thus how they interact with and react to other human 
beings [...] 

One good illustration would be women of our kind, living by honour 
- those who were ready, willing, and able to defend themselves and 
rely on themselves and thus who possessed attitude, and skill 
enough, and/or carried weapons enabling them to, defeat a strong 
man or men intent on attacking or subduing them [...] A new 
female archetype if you will. 

[T]he type for whom personal honour is the key to living and to 
dying, and who - as I said - possesses attitude and skill enough to 
take care of and defend themselves, and take revenge, without 
relying on 'the law' or on others, and who does not, unconsciously 
or otherwise, need a man in order to make her happy or fulfilled. 
Someone, that is, who is not a slave to their desires, their feelings, 
their needs. Whose happiness, whose fulfilment, is her own, 
deriving from a consciously made and a consciously understood 
choice and who, having understood natural desires and feelings, is 
in control of them but who can enjoy and indulge herself as she 
pleases; and choose her direction, her goals, and even her sexual 
orientation. And also someone who has a developed empathy, 
heightened intuition, and an awareness of and a feeling for the 
numinous." {16} 

In the same article he also comments on those designated by the O9A term 
Homo Hubris: 

"One of the manifest errors - distortions - of the Left Hand Path, 
and of the Satanic, Magian Occultism so prevalent in the West, in 
the past, as still now, is its patriarchal nature and the fact that it is 
dominated by the de-evolutionary doctrine of so-called ‘might is 
right' and thus dominated by and infested with male specimens of 
Homo Hubris who have no sense of honour, no culture, no empathy, 
no aréte, little or no self-honesty, little or no manners, but who 
instead possess a bloated ego and a very high opinion of 

One might say, with some justification in my view, that this reflects 
our current societies - that this domination and infestation in the 
Occult world, within the LHP and Satanism by such specimens, is 
mirrored by the domination of our societies by such specimens. 

The view of women by many if not the majority of these male 
specimens of Homo Hubris is lamentable, dishonourable, 
uncultured, prejudiced - and typical of the Magian ethos, and of the 
Judeo-Nazarene tradition in general." 

ii) Personal Behaviour And Culture 

The above quotations from the writings of Anton Long, and many more could 
be provided, reveal two neglected - and for many, surprising - truths about 
O9A philosophy. 

The first neglected truth is that O9A philosophy sets certain limits, 
boundaries, to personal behaviour. Limits determined by the possession of 
the individual quality of personal honour, and a quality which distinguishes 
the noble individual from the ignoble. Those who possess this quality, 
instinctively, or discovered by pathei-mathos, or developed by methods such 
as the O9A Seven Fold Way and its "dark art" of cultivating empathy, are a 
breed apart whose personal character prevents them advocating and 
committing dishonourable deeds, as dishonourable deeds have been 
instinctively understood for centuries by such individuals as the chivalrous 
warriors of Le Morte d'Arthur, the chivalrous warriors of the Waffen-SS such 
as Per Sorensen, Otto Skorzeny and Leon Degrelle, the chivalrous warriors of 
the Wehrmacht and the Luftwaffe such as Otto Ernst Remer and Hans Ulrich 
Rudel, and the mystic Rounwytha of Britannic pagan legend part of whose 
wyrd was to nurture and protect their rural folk community by both sorcery 
and a means described in Anton Long's Concerning Culling as Art. 

The second neglected truth is that O9A philosophy values, expounds, and 
seeks to nurture cultured individuals, who in the words of Anton Long 
possess "self-control, self-honesty" and have "a certain learned knowledge of 
the Arts, literature, and music of their own ancestral culture." 

The writings of Anton Long make it clear that the type of Satanism he 
developed and propagated from the 1980s on was different from the type 
promulgated by individuals such as Howard Stanton Levey - alias Anton 
LaVey - and Michael Aquino of the Temple of Set (ToS). O9A philosophy 
emphasized self-control, culture, a personal learning by means both practical 
(exoteric, exeatic) and esoteric (occult) and an individual quest (anados) ofa 
decade and more. 

In regard to such a quest, the letter he wrote to a Miss Stockton, dated 19th 
June 1991 eh, states: 

"No one will or can award you Adeptship - or any magickal Grade. 
You will have to achieve them. It usually takes five or more years to 
reach the stage of Adeptship - few get that far. Most who begin, 
give up, because the quest is just too hard or they are too soft. It 
will probably take fifteen or twenty years to reach the stage of 
Mistress of Earth, the fifth stage of the seven that mark the path. 
Are you prepared for this?" {13} 

As he mentioned in a letter to Michael Aquino dated 7th September 1990 ev, 

"Each individual developes their own unique perspective and 
insight as a consequence of striving to achieve Adeptship - a 
perspective and insight which derives mainly from practical 
experience, both magickal and personal. Thus we uphold 
anarchism [...] 

When in the past we and others like us have said things that others 
interpret as being 'against' the ToS or La Vey, we were simply 
assuming the role of Adversary - challenging what seemed to be 

becoming accepted dogma that the only 'real' Satanists are either 
in the ToS or the Church of Satan. Such a dogma is an historical 
absurdity and its acceptance an affront to the Satanic desire to 
know and understand and not meekly believe." {13} 

What a reading of the writings of Anton Long reveal is that there are two 
aspects to O9A philosophy with a study of both required for a rational 
understanding of that esoteric philosophy. Hitherto however, one aspect - the 
numinous aspect, of personal honour, empathy, and culture - has been 
neglected leading to a misunderstanding of O9A philosophy with the Order of 
Nine Angles thus regarded simply as "satanic" and thus as espousing 
attitudes and beliefs which have become associated with the modern 
(Magian) satanism promulgated by the likes of Levey and Aquino. 

Rationally understood by a scholarly study of the writings of Anton Long, 
O9A philosophy is revealed not as just a sinister or satanic tradition but as a 
sinister-numinous tradition. Which Janus-like tradition manifests both the 
epistemology and ontology of O9A philosophy and involves developing 
empathy, for: 

“empathy provides a wordless (an esoteric) understanding - a 
perception - of the nature of living beings, and this perception 
compliments the perception of phenomena by means of the 
observations and experiments which forms the basis for scientific 
knowledge. Thus can empathy - when cultivated, developed, and 
used - extend the limited knowledge, and the limited 
understanding, of Reality that we may obtain from science. 

In the ONA, the cultivation of the faculty of empathy is an essential 
part of the training of the initiate as it is considered to be one of 
the many esoteric skills which Adepts must possess, and - indeed - 
as one of the esoteric skills which distinguishes an Adept from a 
non-adept. Thus, when consciously cultivated and developed by 
esoteric means, empathy is a Dark Art; and the skill, the faculty, so 
used by an Adept is and has been variously described by the terms 
esoteric-empathy, dark-empathy, sinister-empathy, and sinisterly- 
numinous empathy. 

The rudiments of this skill - of this particular esoteric Dark Art - 
can be learnt by undertaking the standard (the basic) Grade Ritual 
of Internal Adept, which Ritual lasts for one particular alchemical 
season (around three months). Mastery of this Dark Art involves - 
with one known exception - undertaking the advanced Rite of 
Internal Adept, which lasts for a different alchemical season (at 
least six months, sometimes longer depending on geographical 
location). However, further development of this skill, this faculty, is, 
while exceedingly difficult, possible according to ONA tradition and 
involves a successful completion of the traditional, the Camlad (the 
Rounwytha) Rite of The Abyss, and it is this further - this advanced 
- development and then the use of the faculty of empathy which not 
only distinguishes the Magus/Mousa but which also provides them 

with a deep insight into the true nature of Reality and thence the 
beginnings of wisdom." Anton Long: The Place of Empathy in the 
Esoteric Tradition of the Order of Nine Angles {17} 

iii) The Sinister-Numinous 

As with many terms Occult and otherwise, O9A philosophy has its own 
understanding of "the sinister" derived from the works of Anton Long. Which 

"as a synonym for both the Left Hand Path and for what is 
antinomian, or heretical, in a particular culture, religion, or 

society. It is thus more general than the term "satanic" and in O9A 
esotericism is often used - like the term Dark - to refer to 
manifestations (intrusions) of the acausal continuum in the causal 
and which manifestations can include The Dark Gods and can occur 
in the psyche of individuals where they may be perceived as 
archetypes." {18} 

In respect of the term numinous, as Anton Long pointed out in his Alchemical 
Seasons and The Fluxions of Time published in 2011, 

"despite the now common belief that the use of the word 

‘numinous' is fairly recent, deriving from the writings of Rudolf 
Otto, its first occurrence in English - so far discovered - is ina 
religious tract published in London in 1647 ce, entitled The simple 
cobler of Aggawam in America. Willing to help mend his native 
country. The author, Nathaniel Ward - a scholar at Emmanuel 
College, Cambridge, an English clergyman, and a Puritan supporter 
- emigrated to Massachusetts in 1634 ce." {19} 

The meaning of the term numinous in that 1647 book, and in later books 
such as The Quest of the Sangraal by Robert Stephen Hawker published in 
1864 where it is spelt numynous, is "of or relating to a god or a divinity, 
revealing or indicating the presence of a divinity; divine, spiritual," derived 
as it is from the classical Latin 'numen', which Latin word implied a deity, a 
divinity, a reverence for what is considered divine. 

In terms of O9A philosophy, Anton Long described the numinous in the 2011 
text Enantiodromia - The Sinister Abyssal Nexion in reference to the Seven 
Fold Way, 

"the Grade Ritual that marks the emergence of a new 

Master/Lady Master [...] is an enantiodromia - that is, a type of 
confrontational contest whereby what has been separated becomes 
bound together again (united) enabling the genesis of a new type of 
being [...] What has been separated - into apparent opposites - is 
the sinister and the numinous." {20} 

This understanding of the separation, by denotata into apparent opposites, of 
the sinister and the numinous, and the Seven Fold Way as a means for 

individuals to both experience and understand these opposites and then meld 
them together to transcend them to thus experience, to know, The Unity 
beyond, is the foundation, the raison d'étre, of O9A philosophy and of how 
that philosophy may be presenced in the causal continuum. 

As Anton Long expressed it in 2012, 

“The term sinister-numinous is employed by us - part of our 
esoteric ONA-speak - to describe the living unity beyond the 
abstract, the lifeless, division and dialectic of 
contrasting/abstractive/ideated opposites. A division most obvious 
in the false dichotomy of 'good' and '‘evil', and a division not so 
obvious in denotatum and thus in both Magian religions with their 
god, prophets, scriptures, and in occultisms and religions devolving 
around named deities [...] A knowing and then a living of the 
sinisterly-numinous is an essential part of the development, the 
breeding, the emergence, of our new kind." {15} 

In an attempt to describe how this division and The Unity beyond may be 
rationally apprehended, Anton Long referenced the O9A Star Game as 
described in his MS Naos, and used the term adunations (from the Latin 
adunatus: ad+unare, to unite, make whole) by which word he meant some- 
thing which when placed in its correct relation to other adunations reveals 
the unity, the whole, of which it and they are a part: 

"An esoteric language is basically a particular means of 
communication dependant on certain esoteric (Occult) 
skills/abilities, and which language is often non-verbal in nature 
and often employs symbols (as in The Star Game) or affective 
aliquantals of acausal energy (as in Esoteric-empathy). 

As with ordinary language, such languages involve a denoting and 
an accepted, a shared, understanding of what such specific 
denoting refers to. In addition, an esoteric language can, if 
correctly employed, function simultaneously on two levels - the 
affective and the effective; that is, the acausal and the causal. The 
effective level is that of communication between sentient human 
beings where meaning is exchanged; while the affective level is 
that of transforming/changing/developing (mostly of consciousness, 
of being) in an esoteric (acausal) way the individual or individuals 
employing the language. 

The Star Game (TSG) - by which is meant the advanced form of 'the 
game' - is, currently, the language, the only language, of acausal- 
thinking; of thinking not by words but by means of adunations, 
their collocations, and their interaction and changes in four- 
dimensions, and which interactions of necessity include the 'player' 
or 'players’'. Thus, the 'sentences' of this particular esoteric 
language - this langage - are not static but rather the movement 
and the changes [the fluxion] of adunations, with the manner, the 
arrangement/pattern, of the movement and the changes - and the 

temporary meanings assigned to the adunations - intimating the 
‘meaning'/content of a particular sentence in particular moments of 
causal Time. 

Using the language of TSG is, like Esoteric Chant, not only sorcery 
- internal, external, Aeonic - but also and perhaps more importantly 
a means to acausal-knowing: to discovering the essences that have 
become hidden by morality, by abstractions and by the illusion of 
opposites, and which opposites include the dichotomy of sinister 
and numinous (light and dark; good and bad) and the illusion of our 
own separation from the acausal. That is, the language of TSG and 
other esoteric languages are means to developing our latent 
faculties, a means to develop new faculties, and a thus a means to 
aid our evolution as a sentient being and as a species." {21}{22} 

iv) Personal Honour And Kindred Honour 

Is there a contradiction between the personal honour embedded in O9A 
philosophy and kindred honour which is also embedded in O9A philosophy? 
Not when considered Aeonically and in terms of the sinister-numinous. 

In such terms, personal honour is a presencing of the numinous aspect, and 
kindred honour that of the sinister aspect, (i) with personal honour the 
Vindexian code (of future warrior clans and families) and of individuals 
inspired or influenced by O9A hermeticism and mysticism, be such 
individuals and their families National-Socialist or otherwise, and (ii) with 
kindred honour, to use a term employed by Anton Long in his 2021 interview, 
{11} the code of more urban "gang-type" communities and families. 

The Aeonic aspect is essentially two-fold. Firstly, the choice afforded 
individuals about how to, should they be so motivated, confront those forces 
and that ethos which O9A philosophy describes as de-evolutionary and 
Magian {24} because purely causal, a causality often manifest in egoism and 
materialism and thus devoid of the acausality of the sinister-numinous, 
manifest as the sinister-numinous can be and often has been in our pagan 
pasts in myths, legends, sagas, archetypes, and mysteriums with a particular 
pvotnpiov often associated with a particular pagan culture or folk. 

Secondly, to presence new ways of living to, over decades and possibly 
centuries, undermine those forces and that Magian ethos both directly 
through practical, overt, opposition, and indirectly through individuals and 
families living in a manner consistent with their understanding of what the 
ontology, epistemology, and ethics of O9A philosophy - and the natural 
evolutionary development of that philosophy by individuals and families - 
means and implies and might mean and imply, for instance in terms of life- 
style and through the discovery by some of Lapis Philosophicus and thus an 
apprehension of The Unity beyond the opposites of Sinister and Numinous. 

Interpretations And The Authority Of Individual Judgment 

The esoteric philosophy of the Order of Nine Angles is delineated by and thus 
expressed in the writings of Anton Long. All other writings, be they by 
adherents of or students of, or by those seeking to explain or who are 
influenced by or who seek to evolve that philosophy, are interpretations or 
misinterpretations of that philosophy and represent the personal opinions or 
the conclusions of their authors. 

Such personal interpretations or misinterpretations are not therefore and 
should not be described as "the philosophy or the esoteric philosophy of the 
O9A" or as representing "the O9A" or the opinions or weltanschauung of 
Anton Long. 

Instead, such interpretations or evolutions could be referred to as Longusian 
- from the Latin for "long" - and thus as Longusian philosophy or Longusian 
esotericism or Longusian hermeticism, or as Longusian satanism, and so on. 
Alternatively, they could be named after the person who presents an 
interpretation or an evolution of the esoteric philosophy of the Order of Nine 

For such individual interpretations and evolutions of Anton Long's O9A 
philosophy - and of O9A praxises such as the Seven Fold Way - are an integral 
part of his philosophy, and described by him as the axiom of The Authority Of 
Individual Judgment. 

As he wrote in letter to Michael Aquino dated 20th October 1990 ev, the O9A 
Way is: 

“guiding a few individuals to self-awareness, to Adeptship and 
beyond, via various practical and magickal techniques. The 
emphasis is on guide, on self-development, on self-discovery. There 
is no religious attitude, no acceptance of someone else's authority 
and no mystique: the methods, as divulged in the recently 
published book 'Naos', are essentially practical [...] 

I claim no authority, and my creations, profuse as they are, will in 
the end be accepted or rejected on the basis of whether they work 
(Satan forbid they should ever become dogma or a matter of faith). 
I also expect to see them become transformed, by their own 
metamorphosis and that due to other individuals: changed, 
extended and probably ultimately transcended, may be even 
forgotten. They - like the individual Iam at the moment - are only a 
stage, toward something else." {13} 

In a letter to a Miss Stockton, dated 19th June 1991 eh, he wrote: 

"I have no ‘authority’ in the real sense - I simply offer advice and 
guidance based on my own experiences. I am still learning. What I 
teach is not ‘sacred’ - hopefully, it will be surpassed, refined, 

changed, when others discover and experience and attain. 

I inherited some esoteric knowledge, and have added to it and that 
really is what esoteric knowledge is: a slowly accumulating body of 
knowledge which re-presents both what Is and what is Not. 
Gradually, this representation is refined - gets closer to being a 
genuine representation. 

Thus, when I speak or write I speak or write from my own 
experience - I do not claim some supra-personal authority, to be in 
contact with some entity (like Satan) who has chosen me, or 
empowered me or whatever. I am a unique individual, and what I 
say or write should be judged by its merits - by whether it works, is 
effective, is a genuine representation of what it is supposed to be. 

My creations do not pretend to be other than what they are - my 
creations. They are not the 'sacred words of the Devil’ or whatever. 
I may sometimes have been inspired by the Prince of Darkness, but 
the works are mine - and should be judged as mortal rather than 
the product of some entity. I leave it to others to claim that their 
works are imbued with a sacred quality (or Infernal power) and so 
they deserve ‘obedience’ and all that religious stuff. 

The same applies to the traditions I inherited. They are simply 
traditions, and like most traditions are a mixture. Some contain a 
little Wisdom; there are bits of insight; bits of real esoteric 
knowledge. And an awful lot of mystification as well as some fables. 
Each individual must assess them for themselves - if they are 
useful, fine. If not - fine." {13} 

In regard to the authority of individual judgment, in his polemic titled Beyond 
The Rhetoric - The Famylie, The Kollective, published in 2011, he wrote that 
O9A culture, 

"may be said to be evident in the combination of all of the 

(1) In the authority (both numinous and sinister) of individual 
judgement and individual responsibility. 

(2) In the necessity of practical deeds, sinister-numinous - and 
thence the necessity of pathei-mathos - to breed such experience 
and learning as are the genesis of such necessary individual 

(3) In the kollective, non-hierarchical, nature of our organization 
and thus in the principle of mutual, agreed, co-operation, and one 
of which types of such co-operation is evident in our clans and 

(4) In the understanding of the illusive/restrictive/tyrannical nature 

of all causal abstractions and thus the necessity of liberating 
ourselves from all abstractions, and liberating ourselves from those 
forms - such as nation-States - which have been manufactured and 
which are maintained by the hubriati and their kind, and by 
mundanes, in order to try and manifest (to try and make real) some 
such abstractions. 

(5) In the practice - the amoral praxis - of using what works, is 
affective and effective, and discarding/revising what has been tried 
and shown not to work. 

(6) In the knowledge of the mundanity of mundanes and the 
knowing that we, as individuals and collectively, possess wyrdful 
potential and certain esoteric abilities, with one such one esoteric 
ability being dark-empathy. 

(7) In the desire to develop/transform/change one's self and so 
evolve ourselves as members of the human species. 

(8) In the necessary of accepting and living by the code of kindred- 
honour, and which code is individual judgement, individual 
responsibility, and liberation from causal abstractions, made 
manifest and practical. 

(9) In the understanding that our code of kindred-honour applies 
equally to all of our kind, irrespective of their gender, ethnicity, 
perceived social/educational status, sexual preference (and so on) 
with the practical result that we judge people solely on the basis of 
a personal knowing of them, on their deeds (not words), and on 
whether or not and how well they uphold and live by our code of 
kindred honour." {23} 

The mention of "the necessity of liberating ourselves from all abstractions" 
returns us to the Magian ethos and the sinister-numinous, since an important 
manifestation of that ethos are causal abstractions, of which Anton Long 

“Understood exoterically, an abstraction is the manufacture, and 
use of, some idea, ideal, 'image' or category, and thus some 
generalization, and/or some assignment of an individual or 
individuals to some group or category. The positing of some 
‘perfect’ or 'ideal' form, category, or thing, is part of abstraction. 

Esoterically, an abstraction has only a causal being and therefore is 
not a nexion; not a presencings of the sinister-numinous - the unity, 
the connexions - that sentient life re-presents. Exoterically, an 
abstraction is neither living nor archetypal; not imbued [with and] 
does not and cannot presence the acausal/the sinister-numinous." 

Such a liberation is both exoteric and esoteric: 

"While one of our exoteric aims is the collective liberation that 
results from the destruction/downfall of the systems of the Old 
Aeon (such as nation-States) and their replacement by our sinister- 
numinous emanations, this liberation will occur slowly (as 
measured by durations of causal Time) and naturally as a result of 
the expansion of our kollective, the emergence of new clans and 
tribes, and thus because of the increasing number of individuals of 
our kind pursuing esoteric aims consistent with our five core 

Again, there is a distinction between (a) exoteric praxis, exoteric 
rhetoric, amoral/diabolical incitement to disaffection, and (b) 
esoteric individual, and kollective, development and change. A 
distinction between outer causal forms and esoteric essence 
manifest as sinister-numinous emanations, and between causal 
effects and acausal (affective) change. But I guess this is just an 
understanding, an insight, too far for some self-described 

On the personal level, I quite naturally over the past four decades 
have indulged in some exoteric rhetoric as well as in some 
diabolical incitement, to disaffection, or whatever. Those who can 
distinguish between exoteric and esoteric - between causal forms 
and sinister-numinous emanations, can; while those who lack the 
faculties esoteric or otherwise to so distinguish, are the kind of 
people who get trapped in our Labyrinthos Mythologicus [...] 

By sinister-numinous is meant the perspective, the insight, the 
understanding that - traditionally and in terms of the Seven Fold 
Way - a Master or LadyMaster has acquired as a result of their 
decades-long Occult quest, of their passing through The Abyss and 
thus of having experienced and transmuted both numinous and 
sinister. Or, expressed in another non-esoteric way, it is the 
perspective that someone may acquire from pathei mathos. 

This understanding is the prehension of personal wisdom, and 
personal wisdom itself is sinisterly-numinous; that is, a knowing 
and an experiencing of the unity (of sinister and numinous; light 
and dark) beyond the appearance of outward conflicting opposites. 

A sinister-numinous emanation is a presencing, a manifestation in 
the causal, of this: in and by means of a living human being or 
some collocation of human beings. Thus, the ONA as a kollective 
may be said to a sinister-numinous emanation, as are those 
individuals who are part of this kollective and who presence 
something of the acausal by their life, their living, their deeds." 


“Our Order, our O9A, remains - of necessity, intentionally - small in 

numbers; discerning, and, through Dark Arts such as pathei- 
mathos, for and the genesis of the discerning minority among those 
beings termed human. Yet this very aristocratic intentionality, 
imbued as it is with our esoteric ethos and thus with the sinisterly- 
numinous, with archetypal mythos, is - over aeonic durations of 
causal Time - both affective and effective in provoking, being the 
genesis of, changes within a larger number of human beings." {26} 


A study of the writings of Anton Long reveals the sinister-numinous nature of 
O9A philosophy, and that embedded within it is the principle of personal 
honour which sets certain limits on personal behaviour, and which manifests 
both exoteric and esoteric aspects of a New Aeon. 

In esoteric terms the Order of Nine Angles - the philosophy of Anton Long - is 
a pvotTHplov (mysterium) appropriate to our era, where a New Aeon is 
prescient as the Old Aeon, with its patriarchy, its Magian ethos and its ever 
increasing and dehumanizing causal abstractions, is waning even though as 
esoteric insight reveals all waning Aeons, and the "empire" or societies which 
manifest that old aeonic ethos in practical ways, tend to become more 
restrictive, more tyrannical, and beset with more and more conflicts both 
internal and external and both armed and of civil disobedience. 

The O9A sinister-numinous mysterium presenced by and through Anton Long 
is slowly, over decades, evolving as it must into other mysteriums: 

“our mysteriums take us beyond both Old Aeon sorcery and Old 
Aeon language, and two aspects which they all share are: (1) that 
they all involve the presence of and an interaction with a living 
human being or beings (and are thus an alchemical symbiosis), and 
(2) that they are not overtly Occult or overtly associated with some 
existing or past -ism or -ology because such associations imply a 
certain duality and a bland causality, which means they cannot be 
described by any single old-style term or word, such as Satanism, 
or even the LHP. For they are what they are - a living wordless 
presencing, and are to be experienced, be part of our living, rather 
than blandly described in limited causal Old Aeon words." 

{27} {28} 

Rachael Stirling 
TWS Nexion 

October 2021 ev 
v. 1.05 



{1} According to the esoteric tradition of the O9A, the term Lapis 
Philosophicus [post-classical Latin, c. 13th century; qv. Byzantine Greek: 
Ai8o0c THv COMM] pre-dates the term lapis philosophorum and was used by 
early writers on alchemy such as Raymund Lully, and by the Elizabethan 
Oxford classical scholar John Case in a book entitled Lapis Philosophicus, 
Sive Commentarius In Octo Libros Physicorum Aristotelis, published in 1600 
CE. The term was also used by Isaac Newton in a handwritten manuscript 
entitled Lapis Philosophicus cum suis rotis elementaribus [MS 416, in Babson 
College's Grace K. Babson Collection of the Works of Sir Isaac Newton, 
currently housed in the Huntington Library, San Marino, California]. 

Lapis Philosophicus means the "jewel of the alchemist", since the term 
Philosophicus means an alchemist not, as is commonly said, a philosopher, 
just as lapis (qv. Ai?oc tv comav) when used in Latin alchemical texts 
means "jewel" and not "stone". 

For O9A aural tradition relates that Ai8oc as a jewel, or precious stone, was 
attested by Herodotus, who in The Histories, Book II, 44, wrote, in reference 
to "the sacred Temple of Heracles", f 6 opapay65ov AtBov AdyMOVTtOC TAC 
VUKTaC pEyaGoc. 

It was possibly used in the same way by Aristotle who wrote, in reference to 
the Nine Archons, 

avaypayavtec 6€ Tove vopouc Eic ToOvC KUPBEIC EOTHOAD EV TH 
OTOK TH PaciAciw Kai Mpooav yphnoeoOa navtec. oi 6’ Evvéa 
avhplavta yovoodp, EV TIVA TAPABWOL THv vdpwv: OBEV ETL KA 
vbv ovTWC OpvvOVOL. Athenian Constitution, 7.1 

Also, as noted in English-Greek Dictionary: A Vocabulary of the Attic 
Language by S. C. Woodhouse, published by Routledge & Kegan Paul in 

Jewel, subs. Ar. and P. AiOos, 6, or | 
7, RP. XAdidwov, Oo; see Plat., 
Phaedo 110p and & for reference to 
jewels. Met., precious possession : | 
P. and V. «rj. Ornament, glory: 
P. and V. cyijpa, 15, V. zpooyjpua, 
76, dyadpa, to. Darling: V. das, 

) es nm on fa 

Plato, Phaedo 1106-e: wv Kai ta Ev0G65e ALO{61a civar TaADTA TA KPATIOPEDa 
pOpia, od&ph1a TE Kai idombac Kai opaptiybouc Kai NaVTA TK TOLADTA: EKEt 

Finding Lapis Philosophicus is the aim of hermetic, Occult, traditions such as 
the O9A Seven Fold Way. 

{2} O9A terms used in this text are described in Glossary Of Order of Nine 
Angles Terms, v. 5.04, included in Discovering Nexion Zero, 

{3} Cf. tractate VIII, v.2, of the Corpus Hermeticum: Kdopov 6€ Oetov 
OWLUATOC KATENELWE TOV AVOPwrov. Qv. D. Myatt, Corpus Hermeticum, Eight 
Tractates. 2017, ISBN 978-1976452369 

{4} Qv. D. Myatt, op.cit. 

{5} Poemandres, v. 25, translated by D. Myatt. op.cit. It should be noted that 
Myatt reads (with several of the MSS) brlepngaviav not npomaviav. 

{6} The O9A Seven Fold Way is outlined in Beginners Guide To The Order Of 
Nine Angles, available at 

{7} The term dimension refers to an aspect, or component, or quality, or 
arrangement, or an attribute of, a theorized/mathematical form (or space), 
and/or of an object/entity posited or observed. Hence the term includes but is 
not limited to something measurable by physical means. 

{8} Presenced is an Occult term used by the O9A to signify something, 
usually of acausal nature, manifest in the causal. The term derives from 
medieval and renaissance MSS and books dealing with alchemy and 
demonology, such as the 1641 work by the classical Greek scholar Joseph 
Mede entitled The Apostasy of The Latter Times. Or, The Gentiles Theology 
of Demons, where the phrase "the approaching or presencing of Demons" 

{9} As several followers of O9A philosophy have pointed out in various texts 
the spelling 'magick' dates from the European Renaissance and was used in 
books such as collection edited by Elias Ashmole titled Theatrum Chemicum 
Britannicum published in 1652. 

A facsimile of the 1989 Naos MS is included in The Definitive Guide To The 
Order of Nine Angles (Seventh Edition) available at 

{10} The year 1990 was when Anton Long's young protege, using the 
pseudonym "Christos Beest", began writing material on behalf of the O9A 
following his decision to begin his own quest along the Seven Fold Way. Over 
the following years his material included the two volumes titled Black Book 
of Satan II and Black Book of Satan III which, along with Anton Long's 

original 1983 Black Book of Satan, were published in 1992 under the title 
Codex Saerus (BNB GB9475561). This was followed in the same year by 
Hostia (BNB GB9475565) and Hysteron Proteron (BNB GB9250357). He 
would go on to publish Dyssolving - A Diary of An Internal Adept, a record of 
his Internal Adept rite which is available at 

The references to BNB are to the British National Bibliography which is a 
published catalogue of items deposited in the British Library, now available 
as a digital resource. 

{11} Three Interviews With Anton Long, 
three-interviews_ 202110 

{12} The three texts The Gentleman's - and Noble Ladies - Brief Guide to 
The Dark Arts, Concerning Culling as Art and The De-Evolutionary Nature of 
Might is Right are included in 

In respect of the term kaA0c-Kaya06c expressing noble personal behaviour 
and honour he is referring to Myatt's translation of and commentary on 
Tractate VI of the Corpus Hermeticum in Corpus Hermeticum: Eight 
Tractates, 2017, ISBN 978-1976452369 

{13} Satanic Letters of Stephen Brown, Volume I, 

I have corrected a few typos in the published facsimiles. 

{14} Included (pp.5-7) in The Order of Nine Angles: Five-Dimensional Dark 

{15} The Adeptus Way and The Sinisterly-Numinous, included in The Order 
of Nine Angles: Five-Dimensional Dark Sorcery, op.cit., pp.13-15 

{16} Questions From A Rounwytha Initiate, 

{17} The Place of Empathy in the Esoteric Tradition of the Order of Nine 
Angles, included (pp.201-203) in The Definitive Guide To The Order of Nine 
Angles (Seventh Edition) available at 

{18} Glossary Of Order of Nine Angles Terms, v. 5.04. Included in 
Discovering Nexion Zero, 

{19} Alchemical Seasons and The Fluxions of Time, included in The 
Definitive Guide To The Order of Nine Angles, op.cit., pp.218-225 

{20} Enantiodromia - The Sinister Abyssal Nexion, 


{21} Some Notes Concerning Language, Abstractions, and Nexions, included 
in The Order of Nine Angles: Five-Dimensional Dark Sorcery, op.cit., 

{22} In footnotes to the text, Anton Long writes: 

(i) That "understood exoterically, an abstraction is the manufacture, 
and use of, some idea, ideal, "image" or category, and thus some 
generalization, and/or some assignment of an individual or 
individuals to some group or category. The positing of some 
"perfect" or "ideal" form, category, or thing, is part of abstraction. 
Esoterically, an abstraction has only a causal being and therefore is 
not a nexion; not a presencings of the sinister-numinous - the unity, 
the connexions - that sentient life re-presents. Exoterically, an 
abstraction is neither living nor archetypal; not imbued [with and] 
does not and cannot presence the acausal/the sinister-numinous." 

(ii) That the term "“aliquantals - often abbreviated to aliquants - 
implies a particular amount of some-thing. The word came into 
English usage in 1695 ce in a book on Euclid's geometry by William 

(iii) That "in the interests of clarity, we might - by employing the 
older Anglo-Norman spelling - term an esoteric language a 

A typical abstraction is what is now denoted by the term "democracy" which 
like all abstractions implies a dialectical opposite or opposites, in this case 
denoted by terms such as "un-democratic" and "tyranny" and "authoritarian". 
Such a dialectic often implies conflict between opposing forces. Modern 
abstractions include pejorative categories such as "anti-semitic" and "racist" 
which are projected onto or assigned to individuals and groups, often 
resulting in conflict and hatred such as between "anti-racists" and those 
alleged to be "racist". 

{23} Included in The Order of Nine Angles: Five-Dimensional Dark Sorcery, 
op.cit., pp.202-206 

In regard to point (5) - "the practice - the amoral praxis - of using what 
works, is affective and effective, and discarding/revising what has been tried 
and shown not to work" - Anton Long soon dropped then "trendy" spellings 
such as kulture, kollective, and Famylie, used in that Beyond The Rhetoric - 
The Famylie, The Kollective polemic and in some other 2010-2012 polemics 
of his. 

{23} Magian is defined, in the Glossary Of Order of Nine Angles Terms, v. 
5.04, (op.cit) as referring "to the hybrid ethos of the ancient Hebrews (as 
manifest for instance in the Old Testament) and of Western hubriati, and also 
refers to those individuals who are Magian by either breeding or nature. The 

essence of what we term the Magian ethos is inherent in Judaism, in 
Nasrany, and in Islam. To be pedantic, we use the term Magian in preference 
to the more commonly used term Semitic to describe the ethos underlying 
these three major, and conventional, religions, since the term Semitic is, in 
our view, not strictly philologically correct to describe such religions." 

{24} Footnote to Some Notes Concerning Language, Abstractions, and 
Nexions, included in The Order of Nine Angles: Five-Dimensional Dark 
Sorcery, op.cit., pp.56-60 

{25} Anton Long, Our Sinister-Numinous Emanations, 2011. Included in The 
Order of Nine Angles: Five-Dimensional Dark Sorcery, op.cit., pp.263-266 

{26} Anton Long, OYA - On Being Unpopular, 2012. Included in The Order of 
Nine Angles: Five-Dimensional Dark Sorcery, op.cit., pp.8-10 

{27} Anton Long, Toward The Sinister Mysterium, 2011. Included in The 
Order of Nine Angles: Five-Dimensional Dark Sorcery, op.cit., pp.258-261 

{28} Apropos the mention of Alchemy: 

“According to aural tradition, esoteric alchemy - the secret alchemy 
- is a symbiotic process that occurs between the alchemist and 
certain living 'things'/elements, the aim of which symbiotic process 
is to acquire or to produce Lapis Philosophicus, and which ‘jewel of 
the alchemist’ is reputed to possess both the gift of wisdom and the 
secret of a personal immortality. 

Alchemy, correctly understood and appreciated, is not - as the mis- 
informed have come to believe or been led to believe - concerned 
with the changing, the transformation of inert, lifeless, substances 
(chemical or otherwise) but with the transformation of the 
alchemist by a particular type of interaction with living 'things', 
human, of Nature, and of the Cosmos, and of living 'things' existing 
both in the causal and the acausal realms. (Hence the old 
association between alchemy and astronomy.) This interaction, by 
its nature - its physis - is or becomes a symbiotic one, with the 
alchemist, and the substances/things used, being thus changed by 
such a symbiosis. 

That is, it is concerned with what we describe as 'the sinisterly- 
numinous'; with accessing and using/changing the acausal energies 
of living beings, and which acausal energies of necessity include 
the psyche of the alchemist. Hence, esoteric alchemy is a particular 
type of ‘internal change’ within and of the individual as well as a 
practical esoteric Art involving the manufacture/use of particular 
types of esoteric - living - substances/'beings'/things." Anton Long, 
OYA - On Being Unpopular, 2012. Included in The Order of Nine 
Angles: Five-Dimensional Dark Sorcery, op.cit., pp.8-10 

Appendix I 

O9A Philosophy: Essential Primary Sources 

° Naos: A Practical Guide To Modern Magick. 

° Nine Classic O9A Texts. 

° Concerning Culling as Art. 

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

° The De-Evolutionary Nature of Might is Right. 

° Questions From A Modern Rounwytha Initiate. 

° Nietzsche, Darwin, Others, and The Seven-Fold Sinister Way. 

° Toward The Abyss: A Guide for the Internal Adept. 

° Empathy in the Esoteric Tradition of the ONA. 

° Mysterium - Beyond The ONA. 

° Toward The Sinister Mysterium. 

° Satanic Letters of Stephen Brown, Two volumes, (i) 
/details/satanicletters-1 (i) 

° Glossary Of Order of Nine Angles Terms, v. 5.04, included (pp.66-80) in 
Discovering Nexion Zero, 

° The Last Writings Of Anton Long. Included (pp.40-44) in Discovering 
Nexion Zero, 

° Three Interviews With Anton Long, 
interviews 202110 

° The Deofel Quartet, included (pp.524-969) in The Order of Nine Angles: 
Five-Dimensional Dark Sorcery, 

° Falcifer: Lord of Darkness 
° The Temple of Satan 

° The Giving 

° The Greyling Owl 

° Enantiodromia - The Sinister Abyssal Nexion, 

° Marcheyre Rhinings, included (pp.115-153) in The Order of Nine Angles: 
Five-Dimensional Dark Sorcery, 

Appendix II 

The Code of Personal Honour 

The word of a man or woman of honour is their bond - for when a man or 
woman of honour gives their word ("On my word of honour...") they mean it, 
since to break one's word is a dishonourable act. An oath of loyalty or 
allegiance to someone, once sworn by a man or woman of honour ("I swear 
by my honour that I shall...") can only be ended either: (i) by the man or 
woman of 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 
(ii) by the death of the person to whom the oath was sworn. Anything else is 

A man or woman of honour is prepared to do their honourable duty by 
challenging to a duel anyone who impugns their honour or who makes 
dishonourable accusations against them. Anyone so challenged to a duel 
who, refusing to publicly and unreservedly apologize, refuses also to accept 
such a challenge to a duel for whatever reason, is acting dishonourably, and 
it is right to call such a person a coward and to dismiss as untruthful any 
accusations such a coward has made. Honour is only satisfied - for the person 
so accused - if they challenge their accuser to a duel and fight it; the honour 
of the person who so makes such accusations or who so impugns another 
person's honour, is only satisfied if they either unreservedly apologize or 
accept such a challenge and fights such a duel according to the etiquette of 
duelling. A man or woman of honour may also challenge to a duel and fight in 
such a duel, a person who has acted dishonourably toward someone whom 
the man or woman of honour has sworn loyalty or allegiance to or whom they 
honourably champion. 

A man or woman of honour always does the duty they have sworn to do, 
however inconvenient it may be and however dangerous, because it is 
honourable to do one's duty and dishonourable not to do one's duty. A man or 
woman of honour is prepared to die - if necessary by their own hand - rather 
than suffer the indignity of having to do anything dishonourable. A man or 
woman of honour can only surrender to or admit to defeat by someone who is 
as dignified and as honourable as they themselves are - that is, they can only 
entrust themselves under such circumstances to another man or woman of 
honour who swears to treat their defeated enemy with dignity and honour. A 
man or woman of honour would prefer to die fighting, or die by their own 
hand, rather than subject themselves to the indignity of being defeated by 
someone who is not a man or woman of honour. 

A man or woman of honour treats others courteously, regardless of their 
culture, religion, status, gender, and race, and is only disdainful and 
contemptuous of those who, by their attitude, actions and behaviour, treat 
they themselves with disrespect or try to personally harm them, or who treat 
with disrespect or try to harm those whom the individual man or woman of 
honour have personally sworn loyalty to or whom they champion. 

A man or woman of honour, when called upon to act, or when honour bids 
them act, acts without hesitation provided always that honour is satisfied. A 
man or woman of honour, in public, is somewhat reserved and controlled and 
not given to displays of emotion, nor to boasting, preferring as they do deeds 
to words. 

A man or woman of honour does not lie, once having sworn on oath ("I swear 
on my honour that I shall speak the truth...") as they do not steal from others 
or cheat others for such conduct is dishonourable. A man or woman of 
honour may use guile or cunning to deceive sworn enemies, and sworn 
enemies only, provided always that they do not personally benefit from such 
guile or cunning and provided always that honour is satisfied. 

Appendix III 

The Code of Kindred Honour 

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

Our Kindred-Honour means we are fiercely loyal to only our own OYA kind. 
Our Kindred- 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 Kindred-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 Kindred-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 

Our obligation - as individuals who live by the Code of Kindred-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 Kindred-Honour - is to 
never willingly submit to any mundane; to die lighting 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 Kindred-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 Kindred-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 kindred honour or who 
makes mundane accusations against us. 

Our duty - as individuals who live by the Code of Kindred-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 
honourable 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 kindred individuals who live 
by the Code of Kindred- Honour - is to always keep our word to our own 
kind, once we have given our word on our kindred 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 Kindred-Honour - is to act 
with kindred honour in all our dealings with our own kindred kind. 

Our obligation - as individuals who live by the Code of Kindred-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 Kindred-Honour and that of their brothers 
and sisters. 

Our duty - as individuals who live by the Code of Kindred-Honour - means 
that an oath of kindred loyalty or allegiance, once sworn by a man or woman 
of kindred honour ("I swear on my Kindred-Honour that I shall...") can only 
be ended either: (i) by the man or woman of kindred 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 (ii) by the death of the person to 
whom the oath was sworn. Anything else is unworthy of us, and the act ofa 

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