The Order of Nne AngIes n HstorcaI, and Esoterc, Context

Orgns
AccordIng to Its own InternaI account |1| oI Its orIgIns, the esoterIc assocIatIon
named The Order oI Ine AngIes resuIted Irom the amaIgamatIon, In the Iate
1960's C, oI three smaII rItIsh, and secretIve, pagan groups caIIed,
respectIveIy, CamIad, The octuIIans, and The TempIe oI the Sun. The totaI
number oI peopIe InvoIved In these three groups, It Is saId, was Iess than two
dozen.
Two oI these groups - CamIad and The octuIIans - were aIso saId to be
survIvaIs oI an oId, IndIgenous, esoterIc tradItIon whIch It was cIaImed
IIourIshed In the then stIII rather IsoIated ruraI borderIand between WaIes and
ngIand, In the area now known as The WeIsh Marches. Some oI thIs pagan,
sInIster, tradItIon Is recounted, In IIctIonaI Iorm, In the OA MS |2| The Giving
and aIso In the OA's Grimoire oj Bcphomet, Dcrk Goddess.
Whatever the merIts or truth - hIstorIcaI and otherwIse - oI these recorded
orIgIns, the OA ItseII IIrst emerged Into the pubIIc IIght oI day In the earIy
1980's C, when varIous OccuIt 'zInes, IncIudIng The Lcmp oj Thoth, and
Stephen SennItt's Nox, pubIIshed OA artIcIes aIter the OA ItseII had begun
a IImIted dIstrIbutIon oI some oI theIr texts, IncIudIng The Blcck Book oj Sctcn.
The OA went on to dIstrIbute other texts, IncIudIng varIous edItIons oI Ncos:
A Frccticcl Guide to Becoming An Adept, and - IamousIy - two voIumes entItIed
The Sctcnic Letters oj Stephen Brown whIch contaIned some correspondence
between a certaIn Stephen rown |3| and MIchaeI AquIno, the then
weII-known Ieader oI the AmerIcan organIzatIon, The Temple oj Set. n these
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Sctcnic Letters - and In works such as Anton Iong's Sctcnism: An lntroduction
jor Frospective Adherents - what the OA caIIed Its exoteric doctrines oI the
IIrst phase oI Its SInIster AeonIc strategy |4| were cIearIy outIIned.
SubsequentIy, the OA receIved some mentIon In varIous books, IncIudIng
GoodrIck-CIark's Blcck Sun: Arycn Cults, Esoteric Nczism, cnd the Folitics oj
ldentity. n many oI these books, the OA was dIrectIy assocIated wIth IascIsm
and atIonaI SocIaIIsm, or accused oI promotIng such poIItIcaI IdeoIogIes, and
thus came to be regarded, by many peopIe (correctIy or IncorrectIy), as the
premIer group oI what was termed neo-nazI SatanIsm.
Iurthermore, many groups, around the worId, have been Iormed, sInce the Iate
1980's and In or aIter the 1990's C, whIch, dIrectIy or IndIrectIy, have been
InIIuenced by the OA and Its doctrInes, or whIch have been estabIIshed by
OA members themseIves. OA InspIred groups IncIude the AustraIasIan
groups The Iack Order, SInIster VIvendI, Order oI IeIt Iand Iath, The Iack
GIyph SocIety and The TempIe oI Them, the uropean groups IncIude
IraternIty oI aIder, IraternItas IokI, The SocIety oI The ark IIIy, and
Secuntra (taIy), and the AmerIcan groups IncIude WSA352, The joy oI Satan
|5|, the WhIte Order oI ThuIe, among many others.
Esoterc Context of the ONA
The OA, In the 1980's, coIned the term Trcditioncl Sctcnism to descrIbe and
categorIze ItseII, by whIch term It meant that It represented a partIcuIar, a
unIque, sInIster - that Is, SatanIc - tradItIon. AIthough thIs term, tradItIonaI
SatanIsm, has sInce been approprIated and used (and somewhat mIs-used and
mIs-approprIated) by other OccuItIsts, It Is stIII useIuI to descrIbe the OA,
especIaIIy sInce the OA has Its own, unIque and orIgInaI, ontoIogy and
theoIogy oI SatanIsm, as outIIned In the Important and semInaI OA text The
Ontology cnd Theology oj Trcditioncl Sctcnism.
t Is thIs orIgInaIIty - thIs unIqueness - whIch serves to dIstInguIsh the OA
Irom aII other contemporary SatanIst and IeIt Iand Iath OccuIt groups.
ndeed, there are many orIgInaIIty poInters whIch can be used to descrIbe and
dIstInguIsh the OA, some oI whIch poInters are.
(1) TheIr unIque ontoIogy and theoIogy, whIch posIts (a) a bIIurcatIon oI
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IeaIIty Into an acausaI contInuum and a causaI contInuum, and (b) the
exIstence oI acausaI beIngs In thIs acausaI contInuum, one oI whom Is the
beIng conventIonaIIy known as Satan, and another oI whom Is aphomet, The
SInIster MIstress oI arth, the brIde-wIIe-and-mother oI Satan.
(2) TheIr axIom that "human beIngs possess the potentIaI to consciously evoIve
to become the genesIs oI a new human specIes, and that genuIne esoterIc Arts -
and especIaIIy and In partIcuIar The ark Arts - are one oI the most vIabIe
ways by whIch such a conscIous evoIutIon can occur." |6|
(3) TheIr Iong-term AeonIc goaIs and esoterIc strategy, manIIest In theIr
SInIster IaIectIc, and theIr concept oI sInIster trIbes, wIth these sInIster trIbes
beIng regarded as an Important part oI theIr sInIster strategy to buIId a new,
trIbaI-based, more sInIster way oI IIIe, and to dIsrupt and eventuaIIy overthrow
the socIetIes oI what they caII the mundanes.
(4) TheIr cIaIm that "the very purpose and meanIng oI our IndIvIduaI, causaI -
mortaI - IIves Is to progress, to evoIve, toward the acausaI, and that thIs, by
vIrtue oI the reaIIty oI the acausaI ItseII, means and ImpIIes a new type oI
sinister exIstence, a new type oI beIng, wIth thIs acausaI exIstence beIng Iar
removed Irom - and totaIIy dIIIerent to - any and every OId Aeon
representatIon....." |6|
(5) TheIr ratIonaI expIanatIon oI magIck/sorcery as the presencIng oI acausaI
energy In the causaI by means oI a nexIon, and theIr understandIng oI Aeons as
a type oI presencIng oI acausaI energy, and one that Iasts (as an IndIvIduaI
Aeon) Ior weII over a thousand years.
(6) TheIr unIque IIte oI nternaI Adept, whIch requIres the candIdate to spend
at Ieast three months IIvIng aIone, Iar Irom human habItatIon, carryIng
everythIng they need on theIr back, and to IIve wIthout speakIng to anyone,
wIthout any modern devIces or convenIences - such as a modern means oI
tImekeepIng (watch, or cIock), wIthout modern means oI IIghtIng (such as a
torch or Iantern) and wIthout IIstenIng to any musIc other than that whIch they
can produce Ior themseIves by sImpIe, hand-made, Instruments such as a IIute.
(7) TheIr pIacIng oI SatanIsm In an AeonIc context, regardIng It Is one
presencIng oI acausaI (sInIster) energy durIng the current Aeon, and thus as
one causaI Iorm to achIeve certaIn exoterIc and esoterIc goaIs durIng thIs
current Aeon.
(8) TheIr emphasIs on the subversIve sInIster traInIng oI the IndIvIduaI In order
to create the phenotype oI a new, sInIster, human specIes, wIth thIs traInIng
InvoIvIng reaI, practIcaI, danger to the IndIvIduaI (oI the IIIe-and-death, or Ioss
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oI one's IIberty by goIng to jaII, sort).
(9) The IntentIonaIIy organIc - esoterIc - organIzatIonaI nature oI the OA
ItseII, descrIbed by Anton Iong as "a type oI acausaI, IIvIng, entIty In our
causaI worId."
(10) The unIqueness oI theIr symboIs, such as theIr oIIIcIaI Septenary SIgII,
theIr SIgII oI aphomet, and theIr Star Game.
n addItIon, and accordIng to SenhoIt In hIs thesIs The Sinister Trcdition |7|
the sInIster tradItIon oI the OA has seven dIstInct characterIstIcs, whIch he
enumerates as.
1) AntI-ethIcs. IoIIowers oI the SInIster TradItIon despIse any kInd oI
ethIcaI behavIour, whIch they see as remnants oI a judeo-ChrIstIan
worIdvIew,
2) IIght WIng. AII groups reIated to the SInIster TradItIon contaIn
poIItIcaI eIements, such as appraIsaI oI atIonaI SocIaIIsm, Iace-theory,
SocIaI-arwInIsm, and the InIIItratIon or dIsruptIon oI poIItIcaI powers In
socIety,
3) mphasIs on physIcaI traInIng. IhysIcaI traInIng Is emphasIzed and Is
oIten a requIrement In the currIcuIum oI the InItIate,
4) Irect actIon. The SInIster TradItIon Is hIghIy practIcaI, requIrIng
members to perIorm magIckaI acts by workIng undercover In socIety, or
by opposIng socIety by means oI dIrect actIon such as InIIItratIon,
IntImIdatIon or assassInatIon oI key opponents,
5) IstInct sInIster vocabuIary. A certaIn common vocabuIary, whIch
dIIIers Irom the one used by the rest oI the IeIt Iand Iath Is used. Key
words are. sInIster (oIten In combInatIon wIth words such as dIaIectIcs
and pathworkIngs), the septenary system, aeonIcs, causaI/acausaI, nexIon,
connexIon, homo gaIactIca, dark sorcery, presencIng and the ark Gods,
6) Advocate TradItIonaI and theIstIc SatanIsm. Groups beIongIng to the
SInIster TradItIon advocate what they caII TradItIonaI SatanIsm whIch Is
theIstIc, posItIveIy beIIevIng In and usIng supernaturaI Iorces,
7) on-semItIc tradItIon. AII IoIIowers oI the SInIster TradItIon are
characterIzed by the conscIous avoIdance oI any SemItIc and ChrIstIan
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InIIuences, such as KabbaIah, IIphoth, and even GoetIc magIck.
WhIIe we mIght rather pedantIcaIIy quIbbIe wIth some oI the detaIIs gIven here
by SenhoIt - Ior Instance, wIth the term theIstIc appIIed to the OA, and the
term IIght-WIng |8| - these seven characterIstIcs, pIus the ten orIgInaIIty
poInters we have gIven above, certaInIy serve to dIstInguIsh the OA Irom,
and dIstance the OA Irom, aII contemporary OccuIt groups, as they certaInIy
seem to reveaI the OA to be the most sInIster, the most esoterIcaIIy advanced,
the most orIgInaI, and the most practIcaI OccuIt group currentIy In exIstence.
ndeed, one mIght weII be justIIIed In descrIbIng the dangerous - and
seemIngIy compIex and IabyrInthIne - SInIster Way as a unIque esoterIc
Weltcnschcuung whIch makes the ways, methods and teachIngs oI other
esoterIc groups seem rather mundane and quIte tame, quIte bourgeoIs.
n respect oI the OA's cIaImed auraI tradItIons |9|, as SenhoIt has poInted
out, the OA rIte oI xternaI Adept bears some resembIance to an oId ordIc
tradItIon - a nIghtIy rItuaI caIIed utesittc - and may thus be a survIvaI oI such
an oId, uropean, pagan tradItIon, just as theIr IIte oI nternaI Adept may be a
modern Iorm oI a much oIder pagan tradItIon, where the aspIrIng or apprentIce
sorcerer, or sorceress, had to IIve aIone In the wIIds Ior many months, and
oIten Ior a year or more, In order to deveIop theIr esoterIc skIIIs.
IInaIIy, and quIte ImportantIy, one must make mentIon oI the IntentIonaI
organIc nature oI the OA ItseII, a nature manIIest In severaI thIngs, such as
the Iack oI a centraI hIerarchy, the sInIster methodoIogy ItseII whIch aIIows the
IndIvIduaI to make theIr own choIces and decIsIons, the Iack oI restrIctIons -
moraI and otherwIse - pIaced on the IndIvIduaI, aIIowIng the IndIvIduaI to Iorm
theIr own groups (or nexIons or trIbes), and the dIsdaIn Ior copyrIght, and the
Iack oI secrecy regardIng teachIngs, whIch has Ied to the rapId dIssemInatIon
oI the sInIster Way, the sInIster methodoIogy, and the sInIster mythos oI the
OA. ThIs organIc - or acausaI or IIvIng - nature oI the OA has aIIowed other
IndIvIduaIs, and other groups, to make theIr own contrIbutIons to the OA, as
weII as to take what they need Irom the OA, use It, change It, and evoIve It.
As one OA member recentIy descrIbed It. "the OA Is akIn to acausaI vIraI
A, a new kInd oI causaI transductIon."
t Is thIs acausaI nature oI the OA ItseII - and Its underIyIng sInIster
methodoIogy - that has not onIy aIIowed the OA to survIve and steadIIy grow
In the past thIrty years wIthout any apparent outward organIzatIon or
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IndIvIduaI controI, but whIch has aIso Ied, most sIgnIIIcantIy, to Its recent
rapId expansIon In pIaces IIke urban AmerIca where groups such as WSA352,
Ied by dynamIc, InteIIIgent - and InterestIngIy oIten non-CaucasIan - young
peopIe, have been InspIred to adopt, adapt and evoIve the OA, and gIve It
new IIIe, as the OA vIrus spreads and mutates, worId-wIde.
The Contentous 1ssue of The Nne AngIes
SenhoIt, In hIs thesIs The Sinister Trcdition, expresses what has become the
accepted vIew when he states.
The concept oI the nIne angIes appears Ior the IIrst tIme In pubIIshed
sources by the Church oI Satan and the TempIe oI Set...and as such Irom a
schoIarIy poInt oI vIew thIs appears to be the probabIe source oI
InspIratIon to the OA.
ThIs vIew however, Is Incorrect, Ior, as the OA has poInted out In many
essays and documents - IncIudIng lngrowing Angles, and The Nine Angles:
One More Ccuscl Symbology the OA's nIne "angIes" reIer to a causaI
descrIptIon oI the meetIng oI acausaI and causaI space-tIme metrIcs, and are
thus a re-presentatIon oI a nexIon, oI that regIon oI the Cosmos where the
causaI contInuum meets or Intersects or can Intersect the acausaI contInuum,
and thus where acausaI energy IIows Irom the acausaI Into the causaI, whIch
energy Is capabIe oI makIng thIngs (or c thIng) aIIve |10|. That Is, to use an
oIder but approprIate esoterIc term, the OA angIes are clchemiccl:
some-thIng whIch has IIIe, or whIch can be made aIIve.
CIassIcaI esoteric aIchemy was concerned wIth IIndIng or manuIacturIng what
was caIIed The IhIIosophers Stone, whIch was some means, or some eIement,
or some potIon, or some combInatIon oI means, potIons, and varIous eIements,
whIch wouId anImate matter, makIng aIIve what was hItherto Inert, wIth thIs
"Stone" (IapIs) thus re-presentIng the very essence oI IIIe ItseII, and hence
capabIe oI ImpartIng heaIth and Iong IIIe (or even ImmortaIIty) to the
aIchemIst.
Ience, the OA's "angIes" are aIchemIcaI In InspIratIon. Ience aIso the
mentIon oI the source Ior thIs InspIratIon, thIs earIy source beIng ancIent
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ArabIc aIchemIcaI texts, and certaInIy not a certaIn MIster AquIno.
Iurthermore, the OA - or rather, Anton Iong - has extensIveIy deveIoped and
reIIned, and ratIonaIIy expIIcated, the orIgInaI and oIten vague and conIused
aIchemIcaI concepts InvoIved. Thus, the Ine AngIes oI the OA can be
consIdered to be nIne-dImensIonaI - combInIng the IIve-dImensIons oI the
acausaI contInuum, wIth the Iour-dImensIons oI the causaI contInuum, and thus
descrIbIng a nexIon, one presencIng oI IIIe-gIvIng acausaI energy In the causaI.
n rather stark contrast, as the OA says, the "angIes" oI AquIno (whIch angIe
concept oI hIs both hIs own TempIe oI Set, and the Church oI Satan, used) are
just a borIng, mundane, dead, two-dImensIonaI geometrIc thIng.
The Ine AngIes are most oIten symboIIzed, by the OA, by means oI the
aIchemIcaI combInatIon oI a quartz tetrahedron, certaIn sound vIbratIons
(esoterIc chant), the sorcerer/sorceress (the rounwytha) and the approprIate
"aIchemIcaI season", Ior It Is - accordIng to the OA - such partIcuIar
combInatIons, whIch must InvoIve a IIvIng, conscIous, esoterIcaIIy skIIIed,
human beIng, that not onIy "anImate" the nIne angIes, but whIch are or whIch
can become, the nIne angIes. Iurthermore, accordIng to Anton Iong |11|,
these nIne angIes represent the survIvaI oI the genuIne, ancIent, esoterIc
aIchemIcaI tradItIon, and perhaps the onIy survIvIng one, a tradItIon
symboIIzed by the tradItIonaI OA sIgII beIow, where most oI the requIred
"eIements" are depIcted |12|.
The Strange Case of Anton 1ong
WIth a Iew notabIe exceptIons - such as the Images oI The SInIster Tarot, the
MS Ccelethi, and the odd essay or two - aII the works oI the OA are the
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creatIon oI one person, Anton Iong.
To Anton Iong beIong cIassIc OA texts such as Ncos, The Deojel Quintet,
Hostic, the Complete Guide to the Seven Fold Wcy, and the scores oI more
recent texts such as The Ontology cnd Theology oj Trcditioncl Sctcnism, the
Dcrk Arts oj Trcditioncl Sctcnism, the Sinister Tribes oj the ONA, and
compIIatIons such as We, The Drecc, as weII as The Grimoire oj Bcphomet,
Dcrk Goddess, and sInIster storIes such as Eulclic, Dcrk Dcughter oj
Bcphomet. ven the Star Game Is Anton Iong's creatIon.
To Anton Iong beIongs the unIque symboIs and sIgIIs oI the OA, the
Septenary SIgII, and the SIgII oI aphomet. To hIm beIongs new esoterIc terms
such as nexIon, acausaI, rounwytha, VIndex, IaIcIIer, presencIng, sInIster
dIaIectIc, and Indeed the esoterIc use oI the term sInIster ItseII to descrIbe the
amoraI, IndIvIduaIIstIc Way oI the OA. To Anton Iong beIongs the decIsIon to
create the OA as a type oI IIvIng beIng, that Is, Iree Irom the restraInts -
IegaI, moraI, organIzatIonaI, hIerarchIcaI, personaI, and otherwIse - oI aII other
esoterIc groups.
GIven aII these thIngs, one mIght thus be justIIIed In sayIng two thIngs. IIrst,
that the OA, as It now exIsts, Is the creatIon oI one person, Anton Iong.
Second, that Anton Iong - whomsoever he mIght be - Is most certaInIy a
genIus, a reprehensIbIe amoraI, sInIster, one, perhaps, but a genIus
nonetheIess, In both the senses oI the term - an IndIvIduaI oI extensIve,
orIgInaI, creatIvIty, and InteIIect, and a jinni, a type oI daImon, or supernaturaI
entIty, who InIIuences or who can InIIuence others, oIten In an amoraI, or
sInIster, way.
ut just who Is Anton Iong? espIte recent attempts by some IndIvIduaIs,
assocIated wIth the OA, to obIustIcate matters |13| the generaI consensus,
among both esoterIc IoIk, and among academIcs and authors Interested In the
OA, Is that Anton Iong Is avId Myatt. There Is, quIte IIteraIIy, no other
IeasIbIe optIon.
ven the OA ItseII now has what It caIIs "a test oI mundane-ness" whIch
InvoIves how peopIe vIew the varIed IIIe oI "Anton Iong", whose name they - In
one document descrIbIng thIs test (versIon 1.07 oI theIr FAQ About the ONA) -
even put In quotes, as II to suggest It mIght weII be a pseudonym.
Iurthermore, as GoodrIck-CIark notIced |14| the earIy IIIe oI Anton Iong, as
recounted In Dicblerie, Is remarkabIy sImIIar to that oI Myatt's earIy IIIe.
SenhoIt |6| gIves severaI other good reasons - based on pubIIshed materIaI -
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why he and others beIIeve Myatt Is Anton Iong. Anton Iong hImseII - In severaI
pubIIshed IntervIews - gIves some cIues |15| whIIe stIII unpubIIshed MSS such
as Fresencing the Dcrk: The Weird Lije oj Anton Long and especIaIIy Quod
Fornicctio sit ncturclis hominis |16| and Emcnctions oj c Mcge |17| reaIIy do
Ieave no room Ior doubt. |18|
I thIs be so, then why has Myatt denIed - and why does he stIII deny - beIng
Anton Iong? My personaI vIew Is that there are two reasons. IIrstIy, the very
practIcaI one oI aIIowIng hIm to contInue, over the decades, wIth hIs
subversIve pubIIc personce, such as neo-nazI street thug, and, IatterIy, radIcaI
sIamIst |19|. Second, because It aIIows Anton Iong to operate In the shadows,
personaIIy known to onIy a Iew trusted acoIytes oI Iong-standIng, and as
someone who Is dIIIIcuIt to contact, who does not encourage or even aIIow a
"personaIIty cuIt" to deveIop, who never Issues personaI edIcts or commands,
and who never seems to be In dIrect operatIonaI controI, or even seems to be
the Ieader oI, the OA ItseII, as beIIts the sInIster, vIraI, nature oI the OA.
ut there seems IIttIe doubt that - II our InIormatIonaI cuIture survIves Into the
next century, wIth or wIthout prInted books - avId Myatt as Anton Iong wIII
take hIs pIace as probabIy the most InIIuentIaI, and most sInIster, character oI
modern OccuItIsm, Ior The Order oI Ine AngIes, what It Is now, and wIII
become, wIII most IIkeIy be hIs most endurIng Iegacy, Iong aIter hIs atIonaI
SocIaIIst and sIamIst wrItIngs have been Iorgotten. Ior hIs whoIe varIed and
seemIngIy strange but aIways very subversIve IIIe - Irom hIs teenage years
onwards - wIII assuredIy be understood as part oI a sInIster quest, as the
peregrInatIons oI a Iatter-day Mage. |20|
ut, crucIaIIy, whatever Myatt Is, was, or wIII be, the Order oI Ine AngIes - by
that name or by some other |21| - can now, and wIII, contInue, wIth or wIthout
hIm, morphIng over the decades and centurIes In the same way that esoterIc
aIchemy, and aII genuIne esoterIc tradItIons and mythos, have contInued and
morphed, and drawn to them those curIous IndIvIduaIs, be they Iew or many,
who have been touched by the speII oI the sInIster numen that IIes at the heart
oI aII sorcery and aII genuIne OccuIt organIzatIons.
The Order oI Ine AngIes In IIstorIcaI, and soterIc, Context
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jIW
ovember 2009 C
Footnotes
(1) The orIgIns are recounted In severaI OA documents and essays, many oI
whIch have been pubIIshed, or are avaIIabIe on the nternet. Among the
pubIIshed documents are Concerning the Trcditions oj the ONA. Among
unpubIIshed documents are Anton's Iong's Dicblerie: Revelctions oj c Sctcnist,
hIs Quod Fornicctio sit ncturclis hominis, and hIs Emcnctions oj c Mcge.
(2) MS reIers to OA manuscrIpts (or documents and essays), pIuraI MSS
(3) Stephen rown has Iong been regarded as one oI the many pseudonyms oI
Anton Iong, aka avId Myatt.
(4) IeIer to Towcrd The Dcrk Formless Accuscl.
|5| The group The joy oI Satan orIgInaIIy, shortIy aIter Its IormatIon,
acknowIedged Its debt to the OA, to Myatt, and Anton Iong, but then
dropped aII reIerence to them, IoIIowIng a pubIIc scandaI InvoIvIng Its Ieader
and certaIn oIIIcIaIs oI the AmerIcan poIItIcaI organIzatIon, the atIonaI
SocIaIIst Movement.
|6| OA MS by Anton Iong, The Quintessence oj the ONA, A Sinister
The Order oI Ine AngIes In IIstorIcaI, and soterIc, Context
10 oI 12
Returning. ated 119 Year oI Iayen.
|7| jacob C. SenhoIt. Foliticcl Esotericism the convergence oj Rcdiccl lslcm,
Sctcnism cnd Nctioncl Sociclism in the Order oj the Nine Angles. orwegIan
!nIversIty oI ScIence and TechnoIogy, ConIerence. SatanIsm In the Modern
WorId, ovember 2009
|8| As the OA expIaIn In theIr essay The Ontology cnd Theology oj Trcditioncl
Sctcnism, they are not theIstIc because, Ior exampIe. (a) they do not accept a
creator God, (b) they assert that It Is acausaI energy whIch Imbues causaI
beIngs wIth IIIe, not God, or some god, (c) they assert that Satan Is just one
exampIe, one type, oI the varIous acausaI beIngs who exIst, prImarIIy, In the
acausaI contInuum, and (d) that such acausaI beIngs such as Satan and the
(IemaIe) aphomet are never worshIpped or obeyed, but rather are regarded
as new IrIends, or Iovers, or as Iong-Iost kIn.
n addItIon - and In respect oI the term IIght-WIng - the OA has made It
cIear, In such texts as ls The ONA Nczi?, that atIonaI SocIaIIsm was, and Is,
just one causaI Iorm used to "presence the sInIster" and that theIr aIms go Iar
beyond poIItIcs, and are "to breed better human beIngs, a new sInIster eIIte (or
more correctIy, new eIItes) Iounded on esoterIc abIIIty and exceIIence oI
personaI character, new socIetIes Iounded on sInIster prIncIpIes and Imbued
wIth the sInIster spIrIt, wIth the ethos oI Satan" and that these eIItes do not
have to deIIned In ethnIc terms.
|9| See, Ior Instance, the OA MSS Concerning the Trcditions oj the ONA and
Dejending the ONA? as weII as The Dcrk Trcdition, cnd Sinister Mythos, oj the
Order oj Nine Angles.
|10| Ior a conventIonaI metaphysIcaI descrIptIon oI "a thIng", reIer to MartIn
IeIdegger's book Whct ls A Thing?
|11| Emcnctions oj c Mcge. !npubIIshed MS (In pdI Iormat) by Anton Iong,
dated 118 Year oI Iayen. KIndIy made avaIIabIe to me by arkIogos.
|12| As oIten happens wIth some OA materIaI, thIs sIgII has receIved no
attentIon, wIth Its esoterIc sIgnIIIcance beIng unknown outsIde the Iew genuIne
OA Adepts.
|13| reIer here to some recent artIcIes by one Ms IoIntyIat, such as Even
More About Anton Long cnd Dcvid Myctt.
The Order oI Ine AngIes In IIstorIcaI, and soterIc, Context
11 oI 12
|14| GoodrIck-CIarke, IchoIas. Blcck Sun: Arycn Cults, Esoteric Nczism, cnd
the Folitics oj ldentity. ew York !nIversIty Iress, 2002
|15| Ior Instance, In Questions jor Anton Long by WSA352.
|16| !npubIIshed typewrItten MS, by Anton Iong, dated 107 yI, and kIndIy
made avaIIabIe to me by arkIogos.
|17| !npubIIshed MS (In pdI Iormat) by Anton Iong, dated 118 Year oI Iayen.
KIndIy made avaIIabIe to me by arkIogos.
|18| Two Items based on avaIIabIe, and unpubIIshed, materIaI about Myatt and
Iong, make IascInatIng readIng and reaIIy Iead one to the concIusIon that
Myatt must Indeed be Anton Iong.
The two Items In questIon are (a) Anton Long: A Short Chronology oj His Lije,
by arkIogos, versIon 1.17a, dated ovember 120yI, and (b) the
weII-reIerenced, II somewhat specuIatIve In pIaces, essay Dcvid Myctt: Agent
Frovoccteur? aIso by arkIogos, dated Iebruary 2009 C (!pdated
09/011/09)
|19| Ior an overvIew oI Myatt as sInIster shapeshIIter, see WrIght, juIIe. Dcvid
Myctt - A Sinister Lije (e-text, October 2009).
|20| The OA, and Its new oIIshoots such as WSA352, have wrItten many tImes
recentIy about how the outer, exoterIc, OA wIII evoIve and may shed the OA
name, especIaIIy as Its sInIster trIbes grow and spread. See, Ior Instance, the
OA MS We, The Drecc.
|21| Ior one personaI and InterestIng vIew, see juIIe WrIght, Dcvid Myctt: A
Mcge For Our Times? e-text, 2009
The Order oI Ine AngIes In IIstorIcaI, and soterIc, Context
12 oI 12