The Influential O9A?

Order of Nine Angles


The Influential Order of Nine Angles?

Have those who polemically expresses or who have polemically expressed an opinion about the ONA actually bothered to read early ONA material, such as the 1990s Satanic Letters, or the excellent 1980s MS The Hard Reality of Satanism (later published in the 1991 compilation Hostia) or even the material Stephen Sennitt published in his Nox zine?

Had they done so they would have found mention, pre-internet, of interesting things like:

“Satanism does not involve discussions, meetings, talks. Rather, it involves action, deeds. Words – written or spoken – sometimes follow, but not necessarily […] The essence that Satanism leads the individual towards, via action, is only ever revealed by that participation which action is. Words, whether written or spoken, can never describe that essence – they can only hint at it, point toward it, and often serve to obscure the essence.Satanism strips away the appearance of ‘things’ – living, Occult and otherwise by this insistence on experience, unaided. What is thus apprehended by such experience, is unique to each individual and thus is creative and evolutionary. Discussions, meetings, talks, even books and such like, de-vitalize: they are excuses for not acting.”

Now, an interesting exercise is to compare what the Order of Nine Angles published, in the 1980s and early 1990s, to what the Temple of Set and the Church of Satan were also publishing during those years and especially to what is contained in The Satanic Bible.

Then, compare what many self-professed, and non-O9A aligned, satanists now proclaim satanism is all about, and you’ll see that many of them are now just repeating or (more often) rephrasing what the ONA wrote decades ago. As in being adversarial; as in being individualistic in an exeatic way; as in being non-dogmatic; as in learning from practical sinister experience; as in being anarchic; as in using the term ‘sinister’; as in using the term ‘traditional satanism’; and so on.

Another interesting exercise is to compare the lives of LaVey and Aquino with the life of Myatt. What do you get? You get LaVey the showman holding occult meetings, conducting occult psychodramas, giving interviews, and pontificating about indulgence and self-interest in homage to Ayn Rand (qv, for example, The Church of Satan by Aquino, 7th edition, 2013). You get Aquino the studious student of the qabalistic-indebted Western occultism invented by the Hermetic Order of the Golden Dawn, Blavatasy, and Crowley, claiming – as Crowley did – to have received communications from a supra-personal entity and which entity invested him with understanding, knowledge, an important revelation, and the authority to found and promulgate a new esoteric philosophy (qv, for example, The Temple of Set by Aquino, nth edition, 2013) and whose only noteworthy non-occult experience was as a ‘politico’ in the US army and who, like LaVey, freely gave interviews, had a high public profile, and was known to dress-up in occult gear.

Then there is Myatt (qv, for example, David-Myatt) the extremist activist, extremist ideologue, the terrorist and mentor of terrorists; convict (with convictions for violence), criminal fence, racketeer, leader of a street gang; bodyguard of one of Britain’s most notorious neo-nazis, former monk, martial arts expert; who has been a nurse, an itinerant, a professional gardener; who is also a poet, the translator of ancient Greek and Hellenic literature, who spent years training with and involved with a secret NATO paramilitary organization, and who as a radical Muslim travelled in Muslim lands preaching Jihad.

Now who, of these three individuals, is the most interesting? The most controversial? The most rebellious? The most intriguing? The most enigmatic? The person with the most varied, the most intense, experience of life? Not to mention, of course, who is the most sinister, and the type of person you perhaps would be wary of meeting by chance, in real life, down some dark alley?

David Myatt

Here’s what someone, not involved with the O9A, said in 2011:

“Myatt wrote [his] stuff while actively engaged in many of the activities he ‘philosophized’, from violence, to insight roles, to subversion to Satanism (under his various ‘pseudo-names’). They are writings born of a man engaging in practical deeds… Without the practical experience to go with it, it’s just words on a page. Like most LHP materials. Or to put it in a different context, it’s like trying to truly grasp Musashi’s Book of Five Rings, when never having studied a martial art (particularly a sword art) or been in a fight which had the potential to be fatal. Sure the words may bounce around in your head, but without that direct experience you’ll never truly get them because they are born of, and written for a mindset that can only be acquired by direct experience. Those that hate ‘doing’ almost always feel threatened by such things because one can’t just sit in their house and declare themselves an expert without enormous sacrifice and actual attainment.”

For this gets to the heart of the matter. The Order of Nine Angles – aka Anton Long – from personal experience preached and emphasized doing practical sinister deeds and learning from them. Being amoral, heretical, adversarial, in real life. Doing stuff that is dangerous, unlawful, difficult, physically challenging, controversial. For, as the O9A have always stated,

“What matters is the individual developing, from their own years-long (mostly decades-long) practical experience, a personal weltanschauung: that is, discovering their own individual answers to certain questions concerning themselves, life, existence, the Occult, and the nature of Reality.”

Slowly, almost imperceptibly, decade following decade, this practical and exeatic O9A approach is becoming the norm in satanism in particular and in the LHP in general.

For it needs to remembered that,

“[B]efore 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 (1) the showmanship of Lavey with his Church of Satan and its emphasis on carnal self-indulgence (and moralizing about obeying the law); (2) the qabalistic ritualistic Occultism of Crowley (with its self-indulgence); (3) the pseudo-religious, and hierarchical Setianism of Aquino’s Temple of Set (and its ‘enlightened individualism’ and moralizing about obeying the law); and (4) 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.

To this law-abiding, non-threatening, rather cosy and masculine dominated milieu – where ‘satanism’ meant a socially-responsible self-indulgence and the belief either that there are no powerful, dangerous, supra-personal forces ‘out there’, or that what was ‘out there’ can be controlled by the sorcerer – enter, into the public Occult scene in the early 1980′s, 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, 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.” Developing The Mythos,
The Order of Nine Angles In Perspective.

As Anton Long himself noted: “My life has been considered by some to be a practical manifestation of The Seven Fold Way.”

Richard Stirling
2013 ev

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