Nietzsche, Darwin, Others, and The Seven-Fold Sinister Way
For many many decades, the iconoclastic weltanschauung of Nietzsche has been used, and Nietzsche’s works approvingly quoted from, by many of those who claim to adhere to Occult ways such as The Left Hand Path and to various flavours of Satanism, and also by those who admire or who claim to follow the causal form known as National-Socialism.
In a similar manner, many such adherents of such Occult ways or such causal forms write and speak approvingly about what is vulgarly known as the survival of the fittest, or about principles of so-called social Darwinism, or some other such vulgar -ism.
But such use of the weltanschauung of Nietzsche – and such quoting of the writing of that author – are irrelevant from the acausal perspective of The Seven-Fold Sinister Way, just as the use of the works and theories of any person, any author, any theorist, whomsoever they are, is irrelevant. Why? Because such a use and such a quoting and such a reliance upon, are redolent of the neophyte, the new Initiate – of someone at the very beginning of our Seven-Fold Way; someone who, having been inspired by whomsoever and whatsoever, has to then move-on from admiration, emulation (and other such neophyte things) toward and into a direct, practical, and personal experiencing of Life and of the sinister which is an aspect of such Life.
An example may illustrate this. The weltanschauung and some of the writings of Nietzsche may enthral many an adolescent who possesses an instinct, or an aptitude, for the sinister; but as that adolescent experiences the passion, pleasure and the longing of a deep personal love, and the ecstasy, trauma, and personal loss of physical deadly combat – and other such personal affecting experiences – then, if they are of our kind, they grow and mature, drawing from their own, unique, pathei-mathos, a very personal, a very direct, knowing of themselves and others. Thus, the affectations, the inspirations, and the petulant arrogance, of their early learning years, of their adolescence, are left behind to be replaced by the beginnings of that natural wisdom that slowly emerges from within themselves. In brief, they move toward being mature, self-aware, individuals who are not deceived about themselves, with this moving toward usually taking a certain duration of causal Time, often of two decades or more.
Similarly, the sinister novice, following our Seven-Fold Way and undertaking the tasks, the Grade Rituals, the Insight Roles, of that Way, changes and grows, by the inner alchemical process that is the essence of that practical Way. Thus do they, also, if they successfully journey along our Way, move toward being mature, self-aware, individuals who are not deceived about themselves, having awoken, drawn forth, experienced, understood, and integrated, their latent Baeldraca, with this usually taking a certain duration of causal Time, often a decade or more.
In contrast, those who do not possesses an instinct or an aptitude for the sinister continue to wallow in such adolescent things, lacking as they do direct, practical, life-threatening, experience of not only the sinister but of Life itself in both of its causally-objectified aspects of Light and Dark. Thus do such individuals remain mundane, and thus do they continue to use and rely on the works, the words, the -isms and the -ologies, of others, and thus do they approvingly continue to quote the dead words and the texts of others, and thus does such quoting of such dead words and texts mark them as mundane.
For all such works, all such words, all the theories – of others, whomsoever they may be (including a certain Anton Long) – are only and ever, at their very best, an affective beginning of, an inspiration for, a personal journey that is always new, and is now, has been and always will be, practical, a direct learning from our own pathei-mathos. After this journey begins, the works, the words, of others, all -ologies and all -isms, are and must be discarded, replaced by our own learning, by the inspiration that is our own life; and which new learning, which new inspiration, of ours will and always should be discarded by others, when their own turn of pathei-mathos arises.
This is the real essence of our Sinister Way – a way of useful and practical techniques which provoke inner, alchemical, change within individuals and which re-connect us to what exists beyond our still inherent causality. The words, the forms, are only words, forms – causal, temporal, vessels of the beyond-acausal wordless essence. An essence which has to be experienced, known, presenced, understood, by each and every individual in their own way in their own fateful species of Time, and which fateful species of Time is, in causal duration, much shorter than would occur without such a journey along such a Sinister Way.
Thus it is, as mentioned so many times before, that the Order of Nine Angles – as for instance the presencing that is the Seven-Fold Way and the presencing that are our Dreccian nexions – is only and ever a guide, an inspiration, a useful map: a means not the goal; a kollective of individuals whose own pathei-mathos may be learned from, may be inspiring and useful; and a kollective of useful and practical techniques and useful nexions which have been shown by experience to work in the necessary wyrdful way, and which thus can awaken, draw forth, the Baeldraca of individuals and move them toward experiencing, understanding, and integrating this new living being which was nascent within the separate individual we once perceived ourselves to be, but which is us and yet of all other Life, presenced in both causal and acausal form and what exists beyond and between all such forms causal and acausal.
For it is from such personal, direct experiencing, understanding, and integration, that affective and the necessary outer and inner change, and thus wyrdful evolution, occurs – a wyrdful evolution both individual and Aeonic and in a species of Time which, in causal duration, is much much shorter than might occur without the acausal presencing that Adepts are.
.
Thus it is that Adepts – and those more evolved along the sinister way – not only consciously participate in their own wyrdful evolution, in that of our human species, and that of the Cosmos, but also are and become such wyrdful evolution in such a varied presencing of causal and acausal forms, until, finally, they egress beyond all forms to become, to-be, of the living Cosmos itself.
Anton Long
Order of Nine Angles
122 Year of Fayen
