Myths, Legends, Dark Gods, and Occult Mystique


Order of Nine Angles

Order of Nine Angles

Classic ONA Texts

Myths, Legends, Dark Gods, and Occult Mystique

As mentioned in some early Order of Nine Angles texts – now several decades old – our esoteric aural traditions are just that: aural, with few if any explanations or elucidations, aural or written. In many instances, these aural traditions are just stories and tales, akin to folk myths and legends, and – again, as mentioned in early Order of Nine Angles texts – they are to be accepted, or rejected, on that basis, with their being no demand that our people ‘must believe’ in them or that they are accurate and/or describe historical events.

One of these aural traditions is of The Dark Gods; another is ‘the septenary system of correspondences’ as transcribed in Naos; another concerns alchemical seasons; another tradition is Esoteric Chant; another concerns the esoteric use of a quartz crystal. Yet other traditions concern ceremonies such as The Giving (as outlined toward the end of the text The Giving) and the training of the Rounwytha (of the hereditary and English sorceress). And so on.

These traditions all add to, and have added to, the Occult mystique – to the sinister-numen – of The Order of Nine Angles, as was intended, and thus they are interesting and, in some ways, are and were esoterically significant.

Nearly all of these traditions were related to me in a short duration of causal Time by a certain lady and her daughter, and then – following their departure to the Antipodes – by the two members of the Shropshire Camlad group I had been introduced to. [As I was to learn, there were only three members of that group in total.] A few traditions, however, derived from other sources, such as the Yorkshire-based Temple of The Sun group.

With the exception of a few brief notes and diagrams, from the Camlad group, and a handwritten copy of The Black Book of Satan, from the avowedly satanist Temple of The Sun, all these traditions were aural.

In the 1970′s CE, I spent a long time transcribing and sorting through these traditions, adding to and extending the then rather meagre ONA corpus, and experimenting with and refining various Occult techniques – some of this tradition, some of my own devising – as well as recruiting some suitable individuals. Thus, and for example – and as mentioned elsewhere – I revised, through trial and error, the traditional three months (the one alchemical season) alone in the wilderness to allow candidates in places such as England the use of a tent and purchasing local victuals in place of the traditional way of building one’s own shelter and living in an isolated forest (or in the mountains) by hunting/gathering, a tradition somewhat impractical in England (and even in Scotland, Wales, or Ireland) in the 1970′s but still possible in some other places, such as parts of America and Russia.

By the early 1980′s, some – although not all – of this work of mine was made more generally available, for instance in (1) The Black Book of Satan (Part One) – which derived from the Temple of The Sun but to which I added a few additional chapters; (2) in various articles about The Dark Gods mythos in Occult zines, such as The Lamp of Thoth, and Nox; (3) in some of the stories I told to and read aloud in Shropshire nexions and which stories later became part of The Deofel Quartet; (4) in ONA xeroxed bulletins and newsletters such as a Exeat, and Azoth; and (5) in MSS compilations such as early (private) editions of Hostia and Naos. [1]

In respect of the aural traditions, in nearly all instances I just recounted what I myself had been told, without embellishment. For instance, as in the ‘names’ of the various Dark Gods and their ‘meanings’ and origins (as now available in published works such as Naos) and as in stories regarding a possible Shropshire connexion to the legend of King Arthur.

There was in those now distant years an intention by me to research, in a scholarly manner, various aspects of this aural tradition – in particular the origins of The Dark Gods mythos, the origins of the ‘nine angles’, the origin of Esoteric Chant, and the origins of the Septenary System – and thus add the results of such research to the ONA corpus. But exeatic living – and Wyrd and some other stuff – got in the way with the result that I only seemed to have causal Time sufficient to delve into the origins of ‘the nine angles’, and which delving took me, with the assistance of a gay lady friend, on various travels to the Middle East and beyond, to thus discover and study MSS such as Al-Kitab al-Aflak and Shams al-Ma’arif wa Lata’if al-’Awarif.

Thus there were and are many things left unexplained, and several esoteric subjects which someone or some many, sufficiently motivated and interested enough, might usefully research.

Yet, in respect of mythos and Occult mystique, it should be noted that:

” Mythos is affective, esoteric, and numinous. That is, it inspires, it provokes, it motivates, enthrals, and presences acausal energy. It is wyrdful – a means of change for human beings, and outlines or intimates how such wyrdful change can be brought-into-being.

The so-called objective, cause-and-effect, ‘truth’ of a mythos – stated or written about by someone else – is basically irrelevant, for a mythos presences its own species of truth, which is that of a type of acausal-knowing.

Thus, to seek to find – to ask for – the opinions, views, and such things as the historical evidence provided by others, is incorrect. For that is only their assessment of the mythos, a reliance on the causal judgement of others; whereas a mythos, and especially an esoteric mythos, demands individual involvement by virtue of the fact that such a mythos is a type of being: a living presence, inhabiting the nexion that is within us by virtue of our consciousness, our psyche.

Hence, the correct judgement of a mythos can only and ever begin with a knowing of, a direct experience of, the mythos itself by the individual. To approach it only causally, inertly, with some arrogant presumption of objectivity, historical or otherwise, is to miss or obscure the living essence of a mythos, especially one derived from an aural tradition. It is to impose, or attempt to impose, a causal (temporal) abstraction upon some-thing which has an acausal (that is, non-temporal) essence.

Such a presumption – and even worse, the demand for it to be shown to have “objective evidence” in its favour – reveals a lack of initiated, esoteric insight. For the real “truth” of an esoteric mythos lies in what each individual finds or discovers in it – and thence within themselves. In simple exoteric terms, a mythos can not only re-connect the individual to both the numinous and to their own psyche, but it can also lead them to an individual, and an initiated (esoteric), understanding, of themselves: to a dis-covering of what has hitherto been hidden, especially by un-numinous, causal, abstractions.” Lovecraft, The Dark Gods, and Fallacies About The ONA(121 yfayen)

Quite recently – initially as a result of discussions with various ONA people (most from traditional nexions) and then with a few academics and because I am now a few years beyond three score – I revealed some information about some hitherto still esoteric aural traditions, since:

“…for the global Order a lot of our aural traditions are important, partly because they provide perspectives, esoteric information, and advice, that are unavailable by means of the printed (and now, viewed) word. Therefore, I decided to directly write about, or hint at, some of these traditions in a few articles and in some correspondence with certain individuals.” Presencings Of A Hideous Nexion (122 yfayen)

However – and as befits and becomes an Occult group where there are traditional, secretive, nexions whose members still follow the initiatory Seven Fold Way – there are some matters still transmitted and discussed aurally, as there are a few MSS still publicly unavailable. Those who understand, who appreciate, what is sinisterly-numinous, ancestral, and genuinely esoteric, will know and feel why this is so and necessary, and why revealing the majority of these by a mundane medium such as ‘the world wide web’ is just something we are not prepared to do.

Anton Long
Order of Nine Angles
123 yfayen

Some of these early (uncorrected) MSS are included in a late 1980′s microfilm compilation, copies of which film were given to two academics, one of whom was Professor Kaplan.