While officially a separate organization, the Tempel acknowledges its ties to the Order, and credits the ONA for much of its terminology and mythos. Certainly, the Tempel ov Blood enjoys the greatest notoriety of any organization or nexion affiliated with the Order of Nine Angles. Openly antinomian, the Tempel presents itself in its texts as a hybrid between a traditional Satanic coven and a (religious) militant order. The Tempel is based in the United States and makes no overt claims to having an international presence – yet a critical survey of online sources indicates that some of its texts have been translated into Portuguese (indicating either a following in South America and/or Europe), and that the authors of several of its texts are based internationally. While it has produced a number of sought-after texts through Ixaxaar and other publishing houses, most recently Liber 333 in 2013, the Tempel maintains a relatively low profile. Its semi-official website and official Tumblr site (‘Nightmover’) identify the Tempel’s purpose as: ‘a Nexion to the Dark Gods as well as a guidance and filtration system for aspiring Noctulians.’ For those seeking a harsh alchemical change into the Transcendental Predator based on a synthesis of Sinister Hebdomantry and Vampirism…[to] create a New Being capable of bringing about the “Day of Wrath” spoken of in the Diabolus Chant.’ The Tempel’s writings clearly indicate a literal belief in the Dark Gods and Vindex mythos (discussed below), and a strict adherence to the Seven Fold Way. Further, the Tempel distinguishes itself from the ONA with its unique vampire current (as hinted in its name), and promotes the evolution of its members into a new predatory species referred to as ‘Noctulians’. According to Tempel leadership, ‘[Tempel ov Blood] has traditionally had a strong focus on harsh ordeals and enacting acts of infiltration, psychological operations, etc.’ Clearly, where many mainstream nexions do much of their work in text and virtual space, the Tempel shuns these media of communication, and focuses rather on taking physical, tangible action.
SOURCE: Excerpted from “Mysticism in the 21st Century”, Sirius Academic Press 2014 (ISBN 9781940964003) in an electronic version of the third chapter published online with the concurrence of the author at Regarding David Myatt