Archive for Order of Nine Angles

Advanced Introduction to the Dark Gods: Five Dimensional Acausal Sorcery

Posted in Magick and the Dark Arts with tags , , , on September 3, 2009 by cosmion


Advanced Introduction to The Dark Gods: Five-Dimensional Acausal Sorcery

The fundamental basis of five-dimensional acausal sorcery is acausal thinking: that is, knowing and understanding what the acausal is, what acausal energy is, and how such things relate to our causal phenomenal world, and to us, as individuals.

Explained in a simplistic way, acausal thinking means the following:

(1) Simultaneity – that is, that acausal energy does not propagate in a causal linear way either in “time” or in “space”. Instead, such energy propagates (and can manifest or be presenced) according to the nature of acausal-space and acausal-time. Thus, there is no direct, causal-based, “cause and effect” – events are not, or may not be, separated by a duration of causal time, and are not, or may not be, separated by a physical distance as measured according to causal-space.

(2) Acausal energy implies acausal beings (or “entities”) which exist in both the acausal dimensions/spaces (acausal-space and acausal-time) and in our causal universe. These beings live, according to the type of acausal energy that they are, and their existence is independent of us, as causal beings. Thus, The Dark Gods, of mythos, legend and esoteric tradition, are one type of such acausal entities.

(3) Empathy – that is, knowing and understanding that causal beings (or “entities”) such as ourselves, who have life or existence in the causal spaces/dimensions, are not separate, discrete or even “individual” beings or entities, but are only parts of the matrix which comprises causal and acausal spaces. That is, that such causal entities are nexions, and are “alive” by virtue of having acausal energy; they can be viewed, in one sense, as receptacles, composed of causal, physical elements, atoms and so on, in-which acausal energy can dwell (or be presenced). Our consciousness – and especially magick, correctly understood – is a means to apprehend our true nature as causal entities and can be a means for us to access more acausal energy.

Explained in a simplistic way, five-dimensional acausal sorcery is a means to create, or draw-into-the-causalspaces, acausal beings/entities, and a means for us to transform ourselves (and other causal entities) by accessing/presencing acausal energy and thus possibly move toward a dwelling in the acausal spaces. Furthermore, acausal sorcery works on the fundamental premise of the irrelevancy of causal-time and causal-space – that is, our concepts of cause-and-effect, of spatial distance, of a beginning and an end – of a past, a present and a future – do not apply.

The Nature of Acausal Beings

Acausal beings are beyond our causal concepts and abstractions. Some dwell (and can only exist in) the acausal spaces, while others can dwell or be manifest in both the acausal and the causal, with there being many different types of acausal entities all of which have their own “nature” or type of being. Essentially, they have no physical form, as we define and understand physical form (for example, a body) although some types of acausal being, who can dwell or manifest or be presenced in our causal spaces, can dwell-within, or presence themselves within or be presenced within, a causal form such as a living body or being (including a human being) and some of the acausal beings who can or who have done this are known as “shapeshifters”.  We cannot “see”or detect (by our limited physical senses or by using causality-based physical instruments) unpresenced acausal beings who may be transiting through or dwelling-within our causal spaces (our physical world/universe) if such beings have not accessed, or presenced themselves, in some causal, living, form (or even, in most cases, even if they have done this). However, some of us (and some other life) may sometimes “feel” or be aware of some such acausal beings: for example, if we possess a certain type of empathy or have the esoteric knowledge to detect some such transiting or in-dwelling acausal beings.

Since these acausal beings are beyond our causal concepts and abstractions, it is incorrect to judge such beings according to our limited, causal, “morality”. They are neither “good” nor “evil”. They live according to their own nature, as acausal beings, just as, for example, a wild predatory animal lives according to its wild predatory nature. According to esoteric tradition, there are some acausal beings who are drawn or who have been in the past been drawn toward our causal spaces (our physical universe/world) because they do or have acquired the ability to “feed off” certain types of emotion (or “states of being”) which emotion (or “states of being”) are but types of energy.

Due to the nature of the acausal spaces (and thus the nature of acausal energy) acausal beings do not “die” as we die and do not “age” as we age. Furthermore, our causal concept of physical travel (or movement) which takes causal time is irrelevant to and does not apply to such beings, due to their very nature as acausal beings.  However, most acausal beings are not, by our standards, “all-powerful” and many cannot change or restructure temporal things, just as some cannot transit to (“be presenced in”) the causal spaces, or dwell-within causal beings, without some aid or assistance in opening a nexion or nexions (which in many instances is just a direct connexion between the causal and acausal spaces).

Acausal Sorcery

Among the techniques of acausal sorcery are the following:

(1)  Esoteric chant, especially that involving the use of certain shaped crystals of a certain type. This chant can access and/or produce, certain types of acausal energy (or under certain circumstances, open a nexion to certain acausal spaces to allow certain acausal beings to presence in our dimensions).

(2) Empathy – that is, by direct acausal thinking (or “being”) which implies a particular type of awareness and consciousness and certain abilities. It should be noted that one of the aims of The Star Game, in its various forms, is to provoke such acausal thinking, and to provide some experience of some of the awareness involved. This is the natural creation of a nexion or nexion (or the use of an already existing connexion) and then the attraction of acausal energies or acausal beings (a natural “calling” of such beings).

(3)  Certain acts (which over a certain period of causal time may be said to represent an extended “ritual”) can be done to create a nexion or nexions (or to prepare an already existing nexion or nexions, such as an individual or individual) and to then access or generate or otherwise produce those particular energies which may attract into or through such a nexion or nexions, certain acausal beings whose “nature” is to be drawn toward such energies to then indwell in such a nexion or nexions or to otherwise be presenced in the causal.

What should be understood about all methods is that it is in the nature of certain types of acausal energy to flow through a nexion. That is, once a connexion is established, and such energy or energies accessed, then a causal presencing will begin. Furthermore, certain times are regarded, according to a certain esoteric tradition, as more favourable than others – that is, there a certain causal times when certain “cosmic tides” (caused by the structure of causal and acausal space-time) facilitate the flow of such acausal energy into the causal, and other times when the opposite occurs (when, that is, it becomes more difficult for such energy to be accessed and presenced in the causal). One causal apprehension of such cosmic tides is said to be “aeons” – with the beginning of such an Aeon being a time (in causal terms) when such a presencing, such a flow, is favourable.

The Dark Gods

One of the aims of a certain groups of Adepts is to presence (or, rather, to re-presence) The Dark Gods. That is, to bring these beings (who are mostly shapeshifters) into our own causal dimensions and thus change the life, the living, of our world, and our causal universe. According to one ancient esoteric tradition (to be believed or not according to one’s way of thinking) one such acausal entity – a shapeshifter – is known in mythos and legend as “Satan”, with this acausal being assuming, in former times, various causal forms (or “appearances”).

Beyond Sorcery: Toward The Acausal

According to a certain esoteric tradition, it is possible for us, as individual human beings dwelling (existing) in the causal spaces, to move toward an existence in the acausal spaces. That is, in a simplistic sense, to transfer our consciousness, via a nexion or nexion, into an acausal being and thus begin to dwell in the acausal spaces. According to another tradition, it is also possible for us to create, for ourselves, such an acausal existence – that is, to transit into the acausal. Such a dwelling (living) by a causal-based entity such as ourselves is often regarded as one of the greatest goals of genuine esoteric arts, and the means to do this as perhaps the greatest secret of genuine Dark Arts, the greatest act of natural alchemy (1).

Anton Long
118 yf (Year of Fayen)
Agios o Baphomet

The Seven-Fold Way: Training and Grades

Posted in Adeptship and Beyond with tags , , , on September 2, 2009 by cosmion

wrI many ways the Seven-Fold Way can be regarded as a process, by the individual, of discovery and experience. The goal of this process is the production of individuals skilled and knowledgeable in the magickal arts who have developed their latent, occult facilities and who possess the beginnings of wisdom.

This process can result, sometimes by accident over extended periods of time (for example, three decades or more) but it is most usually undertaken as a result of a conscious decision by an individual to seek esoteric and/or magickal groups/Orders/Adepts. In this later case – and provided the guidance received is good – the goal can be achieved in a much shorter time.

The first part of the process is in many ways the easiest: that of seeking some form of Initiation (qv. the Order MS ‘A Novice’s Guide to Initiation.’). Before and after Initiation the novice is required to undertake various tasks by the Master or Mistress who has agreed to guide the individual along the Seven-Fold Way. The pre-Initiation tasks are the performance by the individual of a simple hermetic ritual (usually on the night of the full moon), the construction of the simplified version of intent and commitment of the candidate. The important thing about these tests of intent is that the candidate is unaware of them – for example, the candidate is asked to be present at a certain time and place and instead of meeting there the expected Master or Mistress meets a person of odd appearance who propounds various views which the individual in question may find not only unusual but distasteful. Such tests and encounters are not games but merely devices which enable the preparation to Initiation. It is to be understood that it is not the order which tests the candidate – but the candidates themselves. Initiation is the beginning of the breakdown of the illusion of roles, and to be successful this breaking must be done by the individual, within.

Once this breaking down begins, then Initiation is already underway, and no ‘Rite of Initiation’ however complex or well-meaning is a substitute for this change in the individual. Such a rite, as a ceremonial ritual, is only the representation of this process in a dramatic form and in many cases is not necessary if some other form of Initiation is more suited to the candidate.

Besides this breaking of self-delusion, Initiation is an awakening of the occult facilities – that is, the experience by the candidate of the reality of magickal forces. This experience can be brought about in several ways – 

1 – by means of a powerful ritual of Initiation which produces magickal forces through invokation;

2 – through the candidate experiencing the charisma of a Master or Mistress

3 – as a consequence of the individual undergoing a particular experience where magickal forces are present.

An example of this third type is when a candidate, expecting perhaps (as a result of their imagination) a ceremonial ritual of Initiation, is led to an isolated spot where magickal energies are present either naturally (as for example in most stone circles0 or have been created beforehand by an Adept in readiness for the candidate. The candidate is then left alone. What the candidate then experiences (sometimes for many hours) is an Initiation – although that is seldom understood by the candidate at the timebecause outwards form is lacking. In many respects, this third type is the most valuable of all the forms of Initiation since it does not rely on the illusion of ceremonial, or the dogma normally associated with such rural forms. Initiation is complete when the candidate realizes that a process of inner change has begun.

The next stage of the Seven-Fold Way, following Initiation, is when the novice begins to undertake in a systematic way workings with the various magickal forces through such forms as Path Workings, hermetical and ceremonial rituals. Such workings in themselves take several months and during this time the novice will be given several tasks – some practical, some magickal – to perform. These tasks may themselves take several months to complete. The most usual magickal task involved the novice assuming the ‘role’ of a dark sorcerer/sorceress for example, dressing in black and cultivating a Satanic appearance – and in this guise attending various Occult functions and generally trying to invoke argument and dissent. The novice in this is advised to cultivate an attitude of arrogance and pride and must be prepared to defend forcefully their Satanic views. Following this, the novice is expected to infiltrate another magickal group/Order with the intent of attending a ritual and during that ritual either redirecting the magickal power (if any) or invoking by their own effort during the ritual a powerful force of their own choosing to disrupt or otherwise alter the original ritual. In some cases, the novice may organize their own group (recruiting people for it) for just this purpose.

This magickal taskdevelops not only the use of magickal forces in an interesting way but also provides the novice to develop various skills pertaining to the manipulation of other individuals chiefly through the deliberate development of a ‘charismatic’ personality or role. It’s the fundamental task of the novice to learn from these experiences – that is, not to allow the role to become dominant.

This is achieved by the novice remembering that they are involved in a Seven-Fold quest and accepting the advice given by the Master or Mistress who assigned the task. Both of these things some novices find difficult to do. The behavior of the novice during this task is governed by specific guidelines – failure to observe the guidelines by an individual means the end of their noviciate as far as the Order is concerned.

The practical tasks associated with this stage usually involve the novice developing certain physical abilities suited to their character. Such physical goals (for example, cycling 100 miles in under 5 hours or running 20 miles in 2 hours 30 minutes – fitter individuals will be given a more demanding goal) are a necessary balance to the magickal tasks as well as enabling those tasks to be achieved in a more invigorating manner.

This stage generally takes from six months to two years and is concluded when the novice finds changes of perspective arising as a consequence of the self-understanding brought through following the goals and tasks. This change should arise naturally and it is made conscious to the novice toward the end of the stage through the grade ritual of External Adept. This ritual is a prelude to the goals and tasks of the next stage and signifies the beginning of Adeptship.

The Grade Ritual involves the involves the individual constructing a septenary Star Game and the performance by the individual of a certain ritual on a night of the new moon. This ritual involves the invoking of a certain force, female in aspect.

The External Adept may choose to continue with the group or temple begun in the previous stage (or create one if this was not done before) for the purpose of conducting ceremonial and hermetic rituals of the type associated with, for example, the ‘Book of Wyrd’ as well as for the performance of the cthonic Nine Angles rite if desired. Alternatively, the individual may opt to concentrate on magickal working with the Star Game – and for this (as the task above) a companion is required. it is a task of the External Adept to find such a companion, as well as teach them all they themselves have learned during the previous stages – guiding them as they themselves have been guided. This in itself takes from one to two years, and because of this most External adepts prefer, during this time, to organize a magickal group/Temple since it provides a structure and a focus.

During this satge the External Adept will experience many things, particularly of a magickal kind if rituals are undertaken by a group, and contact with the Master or Mistress will be limited and occur for the most part if the External Adept wishes. It is important during the long period associated with this particular stage, that the individual does not become prey top the illusion of being a Master or Mistress.

Most will of course succumb at some time to this as a consequence of the varied magickal experiences and contacts with those less experienced in magick, many individuals sever their links with the Order as a consequence of this illusion.

In some ways this stage is the most difficult, involving as it does confrontation with various roles and what had been called the ‘anima/animus’, this latter occuring naturally through the training of a companion. Provided the individual maintains during the stage their resolve to follow to its end the Seven-Fold Way (and here the advice of the Master/Mistress is often crucial at some point during this stage) then, with the completion of the Ritual of the fifth stage, the new Master or Mistress assumes a teaching role via an Order or an individual basis, and usuall those who attain this stage take over at some time their Order, guiding individuals along the Seven-Fold Way. They may also create their own Order or group should they wish – or re-activate the Temple by its nature, means the individual must disband such a Temple or leave it in care of one less experienced.

After some years teaching, the Master or Mistress may withdraw to seek the next stage – provided they have trained at least one person to continue the tradition of the Seven-Fold Way.

Thus it will be seen that the Seven-Fold Way is not easy. It is a way of life, which any individual may follow. Those who only follow its early stages gain something of benefit- those who go further may achieve the goal that awaits us all: the stage of human evolution.

In the past, in any one decade, the Order had many hundreds of candidates seeking Initiation. About four or five a year, sometimes less, may become Initiates through their own choice. Of these, perhaps two will complete the noviciate and only two or three from twenty a decade become  Internal Adepts, the others drifting away away for various reasons. Every twenty years, a new Master or Mistress may take office. There may be one or two Magi a century. So it has been – and sowill it probably unfortunately remain until the New Aeons begins to emerge on the practical level three to four four centuries in the future.

The Seven-Fold Way possesses the potential to create (given good guidance) in ten years what it has taken seven civilizations, five Aeons or nearly ten thousand years to achieve. Every individual is free to choose between this path to the divine and a continuation of the sleep that keeps the potentiality of life at bay. All magick is a glimpse of this path – it is up to the individual to walk along it.

-Order of Nine Angles, 1989eh-

The 21 Points of Satanism

Posted in Traditional Satanism with tags , , , , , on August 30, 2009 by cosmion



  1. Respect not pity or weakness, for they are a disease which makes sick the strong.
  2. Test always your strength, for therein lies success.
  3. Seek happiness in victory – but never in peace.
  4. Enjoy a short rest, better than a long.
  5. Come as a reaper, for thus you will sow.
  6. Never love anything so much you cannot see it die.
  7. Build not upon sand, but upon rock And build not for today or yesterday but for all time.
  8. Strive ever for more, for conquest is never done.
  9. And die rather than submit.
  10. Forge not works of art but swords of death, for therein lies great art.
  11. Learn to raise yourself above yourself so you can triumph over all.
  12. The blood of the living makes good fertilizer for the seeds of the new.
  13. He who stands atop the highest pyramid of skulls can see the furthest.
  14. Discard not love but treat it as an imposter, but ever be just.
  15. All that is great is built upon sorrow.
  16. Strive not only forwards, but upwards for greatness lies in the highest.
  17. Come as a fresh strong wind that breaks yet also creates.
  18. Let love of life be a goal but let your highest goal be greatness.
  19. Nothing is beautiful except man: but most beautiful of all is woman.
  20. Reject all illusion and lies, for they hinder the strong.
  21. What does not kill, makes stronger.

A Sinister Sport

Posted in 352 Stories of Sinister Fiction with tags , , , , on August 22, 2009 by cosmion


A Sinister Sport

Leeds, 1973

It was nothing unusual, at least for Steve and his chosen three skinheads, to loiter in the sodium-lit night, on The Headrow or the streets around, waiting for some unwary mundane to pass them by to be followed to be relieved at knifepoint, or the threat of a kicking, of whatever money or possessions they carried or held. But it was for The Plumb, the young lad of slim physique and shaven head whose new swastika tattoo, on his forehead, still itched.

Plumb was a novice at this sporting game, and, knife ready, somewhat nervously waited for the test that would – that might – begin to make his name among Steve’s crew. It was not a long wait, that early evening of light drizzle where the slight warmth of late October had given way to the dreary coldness of November, and they – at Steve’s gesture – followed the middling aged suited briefcase holding man for only some yards when Plumb’s stiletto blade stuck him in the back. He groaned, slightly, before he fell, gasping – but they wasted no time on him, for only his money, his watch, any saleable goods mattered, and he was left there where the cold wet dirty pavement became a pillow for his face as they laughing scampered back to the safety of their den.

It was a single third floor room in a block of rented office rooms whose grimy small single un-openable window gave at least some view of the Infirmary across the street, and it was there, on the bare un-carpeted floor where thieved goods lay stockpiled almost to the ceiling, waiting, that they divvied up their share. Plumb got the cash, such as it was; and Steve and his crew the rest: a watch; a gold ring; the leather briefcase; perhaps a saleable newish wallet. But their value was incidental, purely incidental – at least that time.

Later, the darkness found them mischief-heading westerly, after a bevvy of beer had been downed at their favourite haunt where the relative wideness of Woodhouse Lane gave way to the narrower streets that north-easterly lay to sedately tumble down in terraced houses toward that tall-chimney of the quaintly-named “Leeds Corporation refuse destructor” on Meanwood Road, and where in a nearby house Steve spent the occasional night in the confines of a stuffy garret, with young shop-girl Lesley. He did not know then – and would not have cared even had he known – that centuries before, and only a gunshot away, Royalist forces had been bloodily defeated at the Battle of Meanwood Valley during his ancestors’ Civil War.

So, steadily but never furtively, they – buoyed by beer, youth, hate, and pride – made their way to serried terraces southwesterly between Woodhouse Moor and Burley Road. At Steve’s instigation, Plumb knocked on the door of a house, and it was not long before a skinny young man in black leather jacket, dirty T-shirt and jeans, opened it. Plumb punched him in the face, and he fell over backwards to where a discarded newspaper lay upon a lino floor near and steps led upward to dank, small, upper rooms.

“That’s for grassing, you cunt!” Plumb shouted as the skinny young man tried to get to his feet.

But Plumb pushed him down before kicking his head three times, and the young man was unconscious when Steve and his crew entered.

Steve threw a leaflet over the prostrate now bloodied body before they all left, laughing. On the leaflet – only a swastika, the letters CoC, and the words: “Violence purifies and makes the man.”

The stolen car took them recklessly fast out from the city of Leeds to near where the rocks of Almscliffe Crag rose beyond the Harrogate road and gave, in daylight, views toward the Vale of York. And it was there on the top of that rocky outcrop they assembled in that drizzle-filled darkness for Plumb to take his oath.

It was a simple oath – a personal pledge of loyalty to Steve, his comrades, his crew and their new Clockwork Orange Cult – and soon was over, so that they scampered, laughing, lustfully, satiated with feral life and memories of violence, down from their eerie to head back eastwards where Steve, as promised, had prepared for them a surprise.

The girls were waiting in that rented well-furnished well-cared-for Woodhouse terraced house above the fringe of Meanwood Ridge, and Mark, their pimp, greeted Steve – as the friend, and comrade, that he was – there where joss sticks perfumed the houseful-air and Slade’s Look Wot You Dun played loudly, beatingly, through speakers wired to some Hi-Fi system, recently liberated from some city-centre store.

There was some dancing then – or what passed for dancing – among the crew and the girls until they paired off to upstairs rooms leaving only Steve, Mark, and Ruth. Ruth the dark haired – older than the others, whose young son was in the so-called care of Social Services; Ruth the voluptuous, who sat, skimpily if fashionably dressed, waiting curled up on a sofa; waiting, for Steve her favoured lover to take her to her bed. But it was to be nearly an hour before her desire became fulfilled, and so she sat and watched him as he and Mark schemed, plotted, and dreamed.

At first, their talk was of Eastman, the non-family traitor who had betrayed a friend to the Police. Would that warning of the evening suffice?

“If not – ” Steve said harshly, and gestured death with his hand.  They both knew that had Eastman been a part of their crew, or even if only the person he betrayed had been, then his fate of death would that night have been assured.

“Plumb? How’d he do tonight?” Mark asked.

“Good. He did well.”


“Yep. I’m going to team him up with Phil at the Depot. He starts there Monday. He’ll be our runner. There’s a shipment due Friday.”

“Usual stuff?”

“Nope. Electrical goods, this time.”

“I’ll let Jamie know.”  Jamie was their fence, a small rather portly middle-aged man of vast experience and canny if mournful countenance who had thrived in the rationing post-war years and who, though well-known to the Police, had never ever been to Court, for although his second-hand emporium in a back-street by the Wharf regularly received visits from The Plod, they never ever found anything suspicious, or stolen. Or, at least, that they could prove was stolen.

“Usual divvy?” Mark asked.

“Yep – but small bonus for Plumb.”


“Yep. He might even spend it here!” Steve laughed.

So they talked, laughed, planned, plotted, schemed, until at last Steve came to take her hand, leading her gently – almost lovingly – toward and into her room where they lay, naked, entwined for quite some time, gently touching, kissing, feeling the warmth, the soft human warmth, of each others’ bodies. It was for this – for such as this – that she almost loved him. Almost: had she not by the experience of her past stopped herself. And so they lay together, warmly warm, and silent, with only the distant sound of music below; the sounds of their lips touching; their breath breathing; and his fingers feeling her moist waiting wetness.

At first, he had seemed such a contradiction to her. But she no longer cared. It was his company and his body that she craved; even needed; and she would listen to him speak, for hours, in his almost accentless voice as he spoke of his plans, his visions, his passions, his theories, his interests and his hopes. Thus did she listen to him again later that night after their passions had flowed and flowed to ebb with the passing hours of their intimate, sexual, embrace.

“It’s the essence of the sinister, you see, ” he was saying to her as she lay naked, propped up on pillows in her bed, smoking one of her small cheroots while soft light from a bedside lamp bathed them and the glow of Dusk began to dully glow, as dark retreated beyond that window of their world.

“Experience. Going to, beyond, your limits. Transgressing laws, all limits. Learning. Exulting in life, and treating the mundanes as the idiots, the expendables, the resource, they are.”

Then, quite suddenly, his tone changed. “I’d like you to leave, here, this house,” he said. “And stay with me. We’ll get somewhere.”

“Don’t be daft!” she said in her broad Yorkshire accent, and slightly laughed.

“I mean it. I want you to get more involved. Assist me.”

“You’re serious, aren’t you?”

“Yep. Very.”

“But I don’t know anything about the Occult and Satanism.”

“You don’t have to. They’re just words. Words which obscure the essence. Useful – sometimes. But otherwise irrelevant. Like the current name my crew use – CoC. I’ll change it; maybe soon for something maybe permanent. It was only temporary, anyways, that outer name.”

She finished her cheroot, and lit another one, and he continued.

“It’s essentially just a way of living. A way of life. It’s not really about rituals and all that crap that the mundanes think it’s about. It’s about us – individuals – excelling; enjoying. Taking risks. Changing ourselves. Evolving. Exulting. About creating a new way of life; freeing ourselves from the tyranny of laws; from the tyranny of the Police; of governments; of The State. Being ourselves.”

“And making money,” she laughed.

“Of course!”

“But -” she began to say.

“Mark agrees.”

“You what?”

“About you leaving here. He – and I – want you to take over running the girls.”

“So what’s he going to do, then?”

“He’s gonna open a new branch of our venture, in York.”

“I see.”

“Naturally, I’ll have some lads stay here to look out for the girls.”

“Naturally!” And she laughed again.

“What’d you say, then?”

Aroused, she said all that then needed to be said with her body, until satiated again, she lay beside him as, outside, the Sun rose into a strangely cloudless early Winter’s sky.


There was much that Steve wanted to do, and he had invited Plumb to join him for a drink in their favoured Pub in Woodhouse. Ruth was there, in the dimness of that traditional haunt, and Plumb could not help but ogle her breasts as he sat down beside Steve. But he knew better than to let his gaze linger or address her by name, and so he sat sipping his pint of beer.

“You’ve got someone interested, I hear?” Steve said to him.

“Yeah, mate of mine. Will.”


“Shipley skins.”

“Enough said, then.”

“You wanna meet?”

“Yep, set it up. It’ll be a test.”

Plumb smiled. “Like mine?”

“Yep.” And both Steve and Ruth smiled. For she had come a long way in the two weeks since she and Steve had shared a house.

That day of the test was a mournful if British one – for weather. For the wind was cold; the sky overcast and dull with cloud; and the slight persistent drizzle of that middle morning lent meaning to Julius Caesar’s long dead desire to live in far more sunnier healthier climes. Steve was there, with Plumb, and Will, the heavily-tattooed, waiting in the stolen car outside the shop. It was a kind of non-descript shop, selling jewellery, not quite in the city centre, and its décor and display seemed as if to say that its owner could not quite decide upon the intended clientèle. For there were some quite expensive items, among the rings and watches, and then some much cheaper tat while a middling assortment of second-hand items completed the rather mixed collection.

“Ready?” Steve asked Will, as the young skinhead of stocky build sat in the backseat of the car, clutching a sawn-off shotgun.

“Let’s go!” Steve said, and he and Will were swiftly out, masks on.

Steve pushed the one male customer aside, his right hand brandishing his revolver, while smashing displays with a hammer.

“Fill it!” Steve demanded of the customer, as Will thrust a small bag at him, and – obedient, like the trained mundane he was – he obeyed, stuffing it full of rings and watches. And then they were gone, outside, to where Plumb waited, ready and revving the car.

Ruth’s old haunt claimed them, after the necessary change of outfits and cars, above the fringe of Meanwood Ridge, and Will and Plumb sat on a sofa in that well-incensed house while Steve inspected the haul.

“Good,” he said. Then, to Will: “You’ll get your cut in a couple of days, OK?”

“Yeah, sure,” Will said.

“You got a job?” Steve asked him.

“Nah, only thieving,” and he laughed, showing two teeth broken from fights.

“From now on, no freelancing, understand?” Steve said.


“You do only the jobs we give you.”


“Got some regular work, if you’re interested,” Steve said. “Right up your street.”


“Protecting our assets, here. Could be a rough, at times. Oh, yeah of course, you haven’t met them, have you,” Steve smiled. He called out, and, one by one, Ruth’s girls came in, all five of them.


Introductions over – as was his hour with the girl of his choice – Will was taken in a convoy of three crew cars amid the light of that day, such as that light was, to the rocks of Almscliffe Crag which rose beyond that Harrogate road and which gave, in better daylight, views toward the Vale of York. And it was there, on those topmost now rain-spattered rocks, that he gave his solemn pledge of loyalty to that crew.

“You’re family now,” Steve said. “Understand?”

“Sure.” And they all knew he meant it.

“We have some simple rules. First, we don’t betray our own,” Steve said to him. “Anyone who does is killed. No questions; no quarter; no delay. You’re in this for life, and if you ever show enmity towards us, your family, we’ll hunt you down and kill you.”

Steve paused for a moment before continuing. “Second, we all have equal shares of whatever we take or whatever our enterprises earn. No favouritism. Third, we care for our family. We respect them. We look after them; look out for them. We will risk our own lives for them, if required. All of them – women, children; they’re all our comrades. If you disrespect any member of our family, our kindred, you’ll suffer – you’ll be put on trial, before us, you’ll say your piece, and be judged and, if necessary, punished.

“Fourth, it’s the mundanes and us. Our folk, our kindred, our band of comrades, our family, against the mundanes. The mundanes and their property, all they have, are our resource. Fifth, the laws of the mundanes are irrelevant to us. The government, and especially the Police, are our enemy, servants of the mundanes – we expect no favour from them, no quarter, and we give them no favours, no quarter. Understand?”

“Sure,” Will said. And they all knew he meant it.

“Also, there’s only one leader, one chief. Currently, it’s me. You got a grievance, something to say, you come to me, say it to me to my face, in full earshot of others. We don’t ever talk about one of our brothers, one of sisters, behind their backs. If you’ve got a grievance against me, you face me with it, in full earshot of others.

“If you ever have a dispute with any member of our family, our crew, you bring it out into the open. If we can’t settle among ourselves, then you’ll settle it between the two of you, by a fair fight.

“If you don’t like my leadership, challenge me for it, openly. If necessary, we’ll settle the matter by a duel with deadly weapons. So, for leadership it’s a duel; for other disputes, a fair fight, in front of comrades.

“There’s no leaving your family. You’re part of us now for life; you’re our brother, for life. If you want to settle down with someone, or get married, she has to be either one of us, or become one of us. No exceptions. Same with our women-folk, our sisters – if they are serious about someone, wanting to settle down with them, maybe even get hitched, then he has to be either one of us, or become one of us. No exceptions. Same if you move away for some reason – you’re still family; still bound by your oath; our rules; and we may ask for your help, anytime; just as you can ask for our help, anytime.”

“And one last thing,” Steve said. “We have our own, small, tattoo. Our mark.” And he smiled, saying, “although I don’t know where you’re going to put it.”

Steve laughed, Will laughed; everyone laughed, for Will’s arms, hands and neck were already covered with tattoos.


S. Brown
ONA (Nexion One)
120 yf

Crowley, Satan and The Sinister Way

Posted in O9A MSS with tags , , , , , , , on August 17, 2009 by cosmion


Extracted from Hostia, Volume One. O9A, 1992eh.

Reprinted in Fenrir Vol V, Issue 2.

In one sense, the work of Crowley may be said to be a restoration of various chthonic mysteries of mainly Sumerian origin. Thus the importance in the cult of Thelema attached to Set/Shaitan/Satan – an attempt to re-integrate into the consciousness of the individual the duality represented by the formula LAShTAL.

However, despite the many claims, Crowley did not inaugurate a new Aeon. His restoration is simply a restoring of something long dead – a kind of necromancy, and as a magickal force the cult of Thelema might as well not exist.

In the exoteric sense, ‘Shaitan’ represents those instinctive levels that often, in our modern society, repressed in the individual – and Satanic rituals of either the traditional kind or the kind based on the use of sexual formulae, are a means of catharsis: a beginning where consciousness is prepared and liberated from the restrictions implicit in ordinary life. In practical terms – and for the civilization of the West whose dominant religion and ethos has hindered by its distortion all that is natural in terms of sex – this often means participation in rituals as those given in ‘Codex Saerus’ or Crowley’s Gnostic Mass or some form of sexual working. Such participation restores the balance that is often lacking.

Yet such a participation is only a beginning – and the ritual forms of such a participation are only a means. They are means to experience and if correctly undertaken should provide the individual with an understanding of that aspect of their personality which has been symbolized as Satan (for men) and Lilitu/Darkat (for women) – the darker, sensual side. Such an understanding is personal in the sense that the personality of the individual is involved, and the perspective achieved is usually that of the life, or Destiny, of the individual in relation to his circumstances and other individuals. That is, there is little concern with or appreciation of, the forces of an Aeon – other than perhaps some vague ‘intellectual’ understanding: or what is thought of as understanding.

This re-integration of the darker aspects – whether it occurs through participation in rituals or via other techniques of magick – is represented, in the Septenary System, by the three lower spheres of the Tree of Wyrd (Moon, Mercury and Venus) and these spheres symbolize the three stages of that re-integration – that is, Calcination, Separation and Coagulation to use alchemical terms. It is during the next stage that the individual who is following a planned and practical magickal way gains both cultural and Aeonic perspective. This enables an understanding of the relationship existing between the individual and their unique Destiny and those forces which are symbolized by a magickal formula or ‘word’ and which represent a particular Aeon.

Such an understanding (associated with the forth stage – the sphere of the Sun – and the fifth stage, Mars) derives or has its foundation in, a rational approach and usually involves the individual studying Aeons, civilizations and the relations between them.

However, the system of Crowley, as well as the many systems deriving in whole or in part from his work, never arrives at this stage because it has

(a) set the formulae of sexual magick above everything, and

(b) negates with its approach the rational analysis required.

The same is true of other magickal systems involved in the ‘darker’ side and which try in some way to let the individuals following them experience their own shadow nature. An integration and thus understanding of this nature – enabling the individual to build upon the foundations thus achieved – of necessity implies the development of those qualities such as reason, ;ogic and scientific understanding, which Crowley et al have abandoned. Yet this development does not imply a mish-mash of Occult and pseudo-scientific concepts such as ‘quantum mechanics’ and ‘relativity’ – an unstable amalgram currently fashionable in certain circles. Rather, it implies the development of the mind and a certain way of thinking.

On both the esoteric and exoteric levels, the most significant step so far in the evolution of our consciousness has been the development of rational analysis and its extension as the scientific method.  The acceptance of this method (which does not preclude an acceptance of the forces with which magick deals) implies a certain ‘view of the world’ and a personal approach to living: a way, which is at once cautious, generally optimistic and open and enquiring. This ‘view of the world’ or way of thinking derives from the ancient Greeks – it is expressed in their early philosophy (i.e. before the decline represented by Plato), in their religious attitude and in their way of living. It is essentially the same attitude exemplified by Western paganism, and it is the antithesis of that view and way represented by the religion of the Nazarene. The religion of the Nazarene inverts all natural values – as Nietzsche understood. Thelema, and similar beliefs, negate, as Nazarene philosophy and life does, that natural spontaneity which is the essence of this pagan ‘view of the world’ – because Thelema ties the mind in knots of obscurity and metaphysical speculation (as the qabala in general does) it briefly fress the spirit only to weigh down the spirit with the chains of its own metaphysics.

The true ethos of the West – which the religion of the Nazarene distorted and supplanted – may be signified by the word ‘Azif’ and the symbol of the sunwheel; it is pagan in essence. The ethos of the West (which derives from the present Aeonic force or ‘current’ first established c. 500 AD) is not and never has been patriarchal in the sense that Crowley and his followers believed – such a ‘patriarchal’ ethos representing the distortion imposed upon the original ethos by the Nazarenes. That Crowley and others were unaware of this is indicative of how far removed Thelema is from genuine esoteric tradition. Esoterically, the genuine Western ethos is symbolized by that force which has become known as ‘Satan’ or ‘Lucifer’, Exoterically, this represents the desire to know which has attained its greatest manifestation in modern science and exploration.

An analysis of Aeonic forces indicates that the present Aeon has, on the practical level – i.e. in terms of its effects on the vast majority of individuals who because they have not been liberated by Occult Initiation are sway to external influences – about three centuries more to run. During this time, the distortion of the current caused by the Nazarenes and their allies may or may not be continue – depending on how certain Initiates use certain powerful magickal forces. Whatever, the ‘New Aeon’ (the sixth out of the seven that mark our evolution) will have its beginnings on the magickal level within the next few decades – although on the practical level it will be about another three centuries until the effects are apparent. This new Aeon will have no ‘word’ and its magick will be the magick of ‘Thought’, that is spontaneous empathy. One of the moat fundamental facets of this new Aeon will be the development of a symbolic language, which extends the frontiers of thought. such a language is already prefigured in the Star Game – just as the Star Game itself was prefigured in traditional Alchemy. Another facet of the new Aeon will be the emergence of a new type of individual: a type outlined by Nietzsche. This new individual will be fierce, free (of both external and internal/psychic influences), exult in exploration and discovery and possess an essentially pagan attitude to life. It is and has been one of the aims of genuine sinister Orders to produce such individuals – by having their Initiates follow the Seven-Fold Sinister Way.

What has happened over the past fifty or more years is that the distortion of the Western ethos – and thus the genuine Aeonic current – has increased. Part of this increase is, in fact, due to Crowley and those who have followed him and his system without really understanding what they were doing. The genuine Western esoteric tradition – as distinct from what most Occultists wish to believe is the ‘secret tradition’ – has no connection whatever with the qabalah, or Egyptian mysteries and symbolism, and neither does it employ in any way the sorcery of ‘grimoire magic’ and the forms once appropriate to now dead Aeons be such forms Sumerian, Babylonian, Egyptian or whatever.

The basis of Western tradition was and always has been rational in the sense that those who carried on its tradition sought to understand themselves, the world and the cosmos in a detached manner – free from religious/political dogma. That is, to understand things as those things are in themselves: without the projection of beliefs and ideas…To this end, the Septenary System was evolved, and the ‘mysteries’ expressed in abstract symbolism (of which Alchemy was one form). The essence of the Western tradition was not some ‘great secret’ or ‘hidden knowledge’ to be revealed to Initiates only – rather, it was the belief that everything in the Cosmos could be understood if one probed, investigated or thought enough about it. That is, the Cosmos was seen as a natural order into which individuals could gain insight. From this insight, a new individual would emerge: a more conscious, evolved, person.

The tradition thus encouraged the development in the individual of empathy via personal experience: an experiencing of all aspects of our own nature as well as the worlds within and without. Thus were the ‘magickal/Occult’ faculties themselves developed. The way of this tradition was essentially practical – exemplified by the Grade Rituals, tasks and so on of the Seven-Fold Way. There was no speculative metaphysical system, no acceptance of irrational fears and beliefs, no subservience to someone else’s personal mythology.

The new Aeon should be a continuation of the process which the genuine Western tradition began. Yet it is possible that this new Aeon may never emerge. The distortion of the Western current does and has represented a desire by some to return to what may be described as an aspect of the Babylonian ethos. This aspect gave rise eventually to not only the poison of Nazarene philosophy and religion, but also to the many political and social systems and ideas founded in the ‘view of the world’. There is, at this moment in time, a very real magickal conflict occuring between two forces – those representing (whether consciously or not is immaterial) this Babylonian/Nazarene ethos, and those representing the genuine Western (and thus ‘sinister’) tradition. On the outcome of this conflict the next Aeon depends – there will be either the new Aeon with the blossoming of the individual and the development of consciousness giving thus a liberation from the tyranny of religion and politics, or a return to those essentially patriarchal dualistic values where impersonal ideals/ideology have precedence over the individual. Every act of genuine sinister magick is a step toward the new Aeon. Thelema is a step back into the past – as are other systems which lack the empathy, that experience and then transcendence of the sinister beings.


-Order of Nine Angles-

Baphomet – A Note on the Name II

Posted in The Dark Gods with tags , on August 11, 2009 by cosmion


There is a tradition regarding the origin of the name Baphomet which deserves recording, even though it is not regarded as authentic, having no present-day proponents.

This tradition regards the name as deriving from “Boubastis” – the Greek name for the Egyptian goddess Bastet, recorded by Herodorus (2.137 ff). It is interesting that Herodotus identifies the goddess with Artemis, the goddess of the moon. Boubastis was regarded as the daughter of Osiris and Isis and often represented as a female with the head of a cat – cats were regarded as sacred to her. Artemis was a goddess unmoved by love and was regarded as Apollo’s twin sister (the identification of her as a ‘moon goddess’ followed naturally from this since Apollo was linked with the sun). Like Apollo, she often sent death and plagues, and was propitiated sometimes with sacrifices.

It is interesting that:

(a) “Boubasteia” is the Pythagorean name for ‘five’ [qv. Iamblicus: Theologumena Arithmeticae, 31] – perhaps a link with the ‘pentagram’?

(b) the Templars, with whom the name Baphomet is associated, were said to have worshiped their deity in the form of a cat.

The tradition recorded above, and the one described in part I, both regard Baphomet as a female divinity – and both are esoteric traditions, hitherto unrecorded. It is possible that both are correct that is, that the actual name Baphomet derives (as mentioned in part I) from the Greek “Baphmhoa”: the prefix referring to being ‘dyed/stained’ or ‘dipped’ in blood. The suffix derives derives from ‘mother’ or ‘mestress’ used in a relligious sense (qv. Iamblicus ‘De Mysteriis’). This name – Baphomet – is thus a descriptive one for the “dark” (i.e. lunar) goddess, to whom sacrifices were made, and which was actually known in former times as ‘Boubastis’ – that is, Bastet, to whom cats were sacred. Thus, Baphomet could be regarded as a form of Artemis/Bastet – a female divinity with a ‘dark’ side or nature (when viewed via conventional morality) to whom sacrifices have been, and continue to be, made. Sinister tradition regards Baphomet as the Bride of Satan/Lucifer – this would fit well since Lucifer is often regarded as a form of Apollo: Artemis is the female form (‘sister’) of Apollo. Here, it must be remembered that both Apollo and Artemis were not aetherial, moral and lofty divinities (the classical gods have been romantically misinterpreted) – they could be, and often were, deadly and dark: both ‘sinister’ and ‘light’.


-Order of Nine Angles-

Manipulation II

Posted in Magick and the Dark Arts with tags , , on August 7, 2009 by cosmion


Manipulation II

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. However, as explained previously (Manipulation I) an experienced novice will have learnt the subtlety of manipulation: direct confrontation as a mode of manipulation will seldom be used(unless a person or group deserves to be so treated: or such an approach is magickally necessary). Instead, there will be the “flowing with” approach-manipulation without the person or persons being aware of it. Quite often, this approach is “psychological”; at other times it may be psychic (e.g. directly magickal) – or perhaps via the charisma of the magickian overpowering the personality of the person(s) in question.

Whatever, there will be an arrogance based on the belief of one’s own superiority – and thus an isolation. For a true Black Magickian is essentially a strong individualist who finds his or her own company preferable to that of others – unless those others can be useful in some way. That is, there is no dependence of any kind, particularly not emotional. on any other individual or individuals. This, of course, is what the novice strives to achieve. It cannot be achieved quickly – or even by “will” alone. Rather, it is a cumulative process – an alchemical change, a re-orientation of personality, and such changes take time.

In the seven-fold sinister way, these changes occur during the stage of External Adept and are a necessary prelude to the Grade Ritual of Internal Adept. One of most important aspects of this change is that involving the companion – the initial emotional involvement gradually changing, ceasing to be a dependence but rather a partnership- a mutually evolved understanding; the passion (both sexual and emotional) which possessed the novice giving way to a maturity. The arrogance of the Black Magickian is not an empty one: it is not a posturing. Instead, it arises from within: from the knowledge and insight the novice has gained into him/her self – by having achieved in both the personal and magickal sense. Thus the magickal and practical goals which are set for novices – they develop self-assurance, a pride and that arrogance which is truly Satanic. The training for and achievement of these practical goals usually takes the novice to the limits of physical and mental endurance -and this builds character in a specific way [or defeats the novice who gives up and either lets self-delusion triumph – “I don’t need such things: they are out of date/unsuited to me; I have achieved enough anyway… – or abandons the magickal quest perhaps later to try another “method” (which is easier) or find another “teacher”]. Initially, this arrogance is outward and expressed by manner, attitude and perhaps appearance. Later, when Adeptship becomes achieved, it becomes cloaked – except in the eyes and in that charisma which marks a Black Magickian. Initial manipulation is often of the external kind – an adjunct to external magick – later, it becomes “internal” (concerned with the internal goals of the External Adept) and still later, aeonic (bound up with supra-personal, acausal energies). [qv. Deofel Quartet for examples of the various types appropriate to Initiate and External Adepts.]


1990 e.v., Order of Nine Angles