Classic ONA Texts
Pretenders, Frauds, and The Order of Nine Angles
Over three decades ago, we had the imposters. With the advent of this new-fangled internet thingy, these imposters had and have a new medium most suited to their plebeian nature.
Over two decades ago I said:
“I shall be honest – Satanism has been hijacked. By posers, by pseudo-intellectuals and by gutless weaklings who like the glamour and danger associated with it in the public mind but who do not have the guts to be evil – to do dark deeds… Well, I am sick of these imposters.”
So it is that these gutless weaklings, these self-described ‘satanists’, now prattle on and on and on – in cyberspace – about satanism (mostly anonymously of course) and yet have no dark, evil, genuinely, Satanic deeds to their name. Never having once done or incited acts of chaos, violence, ‘crime’, culling, and terror, and never once having taken themselves to and beyond the moral, legal, limits imposed by The System.
Thus we have pretentious mundane gits pecking away at their keyboards in order to spew forth into cyberspace their plebeian opinions about ‘reality’ and sorcery and the sinister, while all the while they are in thrall to the delusions of Magian Occultism and to the delusion that they – these puny humans on some planet orbiting some nondescript star in one corner of one Galaxy among billions of Galaxies – matter in some way and that not only do they ‘understand’ and ‘know’ but they can control the forces of the cosmos. Thus they, these alleged satanists and alleged practitioners of the Black Arts of the Left Hand Path – these egoists who inanely attempt ‘to deify’ their mundane self – write mumbo-jumbo such as:
“I enter into the Realm of Creation to work my will upon the Universe.”
“The only sacrifice we do perform is a voluntary sacrifice of self to Self that takes the form of words.”
“There is only our own consciousness.”
“We hold as sacred the Life of humanity. Our self love and our self dissatisfaction is expressed upon humanity.”
“In ritual, you can begin to reach inward to contact the true and tangible god of your own universe.”
Not to mention pseudo-intellectual babble such as:
“Herein lie the roots of a certain kind of outcome-justified thinking that is prevalent in modern culture. The ethics of Plato reflect his commitment to teleology, the doctrine that purpose and design are apparent in nature, and that natural phenomena move inexorably towards certain goals of ultimate self realization.”
[Note: We might be unkind and enquire (a) as to whether the author can read Plato in Greek or has to rely on translations, and (b) how many years has he devoted to the study of the works of Plato. For if he cannot read Greek and has not undertaken such a years-long study then, from a scholarly, intellectual, perspective his words merely convey his personal opinions about a subject he does not know very well, and thus his opinions are worthless. The afore-quoted babble certainly indicates a pretentious specimen of Homo Hubris trying, and laughably failing, to appear erudite.]
Naturally, these satanic pretenders and pseudo-intellectuals infesting the Occult milieu will not STFU, for the internet provides them with a sense of importance, and if they spew forth their mumbo-jumbo, their opinions, and their pseudo-intellectual babble for long enough they might even gain some admiration (and even acceptance) from their fellow pretenders. Why, they might even go on to self-publish a book about ‘satanism’ and/or about the Occult, as they might even found some ‘temple’ or ‘coven’ or group and appoint themselves a ‘high priest’ or even an ‘ipsissimus’.
What these self-important egoistic pretenders do not know, or ignore, is that a real understanding and a real knowing arise – and only arise – from three things. (1) From a participation, of many years, in real life of such an exeatic intensity that it brings pathei-mathos, with all the attendant sadness, joy, ecstasy, anguish, and personal suffering; (2) from a rational reflexion on the foregoing and thus a placing of such personal participation into an Aeonic, a cosmic, perspective; and (3) from a refined and a scholarly study and a seeking of knowledge spanning at least a decade.
Now, one of the real secrets of the LHP, of satanism, of the sinister, is that it encourages, it provokes, it encompasses, it guides the individual into all of these three, so that it is a way for the individual to acquire, to feel, to know, wisdom, and which knowing and feeling so profoundly affect the person that they are transformed into a new variety of human being.
But what in some way is worse than these modern self-described ‘satanists’ are some of those who now are associating themselves with – or claiming to be – ONA, mostly anonymously and invariably via the medium of the internet. Of course, these Order of Nine Angles wannabes have no real-life sinister deeds to their name (even though some of them claim they have) just as they have never followed our hard Seven Fold Way. Not for them a culling or three; or the amorality of a career of ‘crime’. Not for them running a street gang for a year or more. Not for them a year-long Insight Rôle or two. Not for them hard physical challenges and three months in the wilderness alone. Not for them the intellectual challenge of the advanced Star Game or spending a year mastering, and then performing with a group, Esoteric Chant. Not for them the esotericism of using such chant with a large crystal tetrahedron to see what occurs within and external to their psyche.
For these frauds prefer pretension and words to living – year after year and for decades – a real sinister amoral exeatic life, with some even acquiring (to those lacking real Occult abilities) something of a ‘reputation’ outside of ONA circles. Yet we know who the frauds are, just as some of the frauds themselves know who and what they are, although naturally in some cases they do not know what they are, such is the excess of their arrogance, their self-delusion, their pretension, their belief that they are and have been ‘very clever’.
Of course, in some small way some of these muppets may be useful, for a while. And useful to us, for example, in spreading (knowingly or unknowingly) the ONA mythos and ONA propaganda, or as in (unknowing to them) playing japes on and confusing mundanes, or as in diverting public attention from some of those of our kind who wish to operate in the shadows, or as in distributing our MSS and so perhaps inciting others of our sinister kind around the world to actually presence the dark by their living or by beginning the hard journey to wisdom by following our Seven Fold Sinister Way.
So while they serve a useful purpose we might choose not to publicly expose them for the frauds they are. And it is fun watching them, and – occasionally – toying with them, in public and in private. And fun observing how mundanes are often conned by these ‘ONA pretenders’ even though the very words these pretenders write and say betray them for who and what they really are.
Meanwhile, we shall keep doing our two necessary sinister things. (1) Clandestinely recruiting, person to person, in the traditional way; and (2) openly and clearly stating just who and what we are, and what Satanism and the sinister mean – as in practical, amoral, heretical, exeatic, deeds, as in gaining skill in our difficult and dangerous Dark Arts, and as in our life-long quest for wisdom.
But the causal Time will arise, and (in Aeonic terms) soon, when such muppets will no longer be needed or useful, just like the medium of the internet.
AL (Order of Nine Angles) 121 yf
Source: Documents of the Inner ONA
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. 
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.
Order of Nine Angles
 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.
Classic ONA Texts
The Discovery and Knowing of Satan
Satan, Acausal Entities, and The Order of Nine Angles
The Order of Nine Angles is an esoteric association of individuals, and the emphasis of this association is on: (1) practical experience and challenges (Occult, exoteric, and amoral) and (2) on the authority of individual judgement. Thus, for the ONA, what matters is the individual developing, from their own years-long (mostly decades-long) practical experience, a personal weltanschauung: that is, discovering their own individual answers to certain questions concerning themselves, life, existence, the Occult, and the nature of Reality.
Hence the ONA – by our Labyrinthos Mythologicus, our philosophy and praxis, our traditions – just suggests, incites, inspires, annoys, tests, challenges, provokes, intrigues, perplexes, and (in some individual cases and if asked for) may offer some practical personal guidance. We also place no restrictions – moral, legal, or otherwise – on the individual nor assign any moral value to the methods, the praxis, which we suggest might lead to knowledge, insight, discovery, self-development and thence to answers to questions concerning life, existence, the Occult, and the nature of Reality. In fact, we positively encourage amoral experiences, heresy, and the transgression of accepted norms.
Therefore in specific matters – such as the nature and reality of the being described by the exoteric name Satan, and the nature and reality of what we have termed acausal entities [the Dark Gods et al] – we expect individuals to arrive at their own conclusions, based on their own practical experience and learning, since we have no dogma about such matters, no orthodoxy, and certainly make no claims that we possess the truth or have all the answers, and certainly never claiming that we possess some sort of absolute authority: diabolical, supra-personal, revelatory, or whatever. Our authority, such as it is, is that deriving from and manifest in the accumulated individual pathei-mathos – the experience and the learning – of our members.
What we do claim is that our practical way works, in terms of encouraging and producing a certain type of individual, and in terms of assisting those individuals to develop a certain wisdom and insight, both Occult and otherwise.
Apprehensions of Satan and Acausal Entities
In respect of Satan and acausal entities, our tradition – our accumulated individual pathei-mathos – suggests that there are two possible modes of apprehension of such beings/entities, and that one of these apprehensions can only be known by individuals actually engaging in practical Occult activity of a certain type [i.e. following our Seven Fold Way from Initiate to Internal Adept]. Having then so discovered and so experienced this particular apprehension, they are then and only then (in our view) in a position to make an informed and personal judgement about which of the two suggested apprehensions, in their opinion, might be a valid apprehension of Reality.
These two modes of apprehension of such entities are:
(1) The first mode of apprehension is that Satan and such entities have their origin, their existence, their reality, in our human consciousness/unconscious/imagination so that, in effect, they are symbols/archetypes, with Satan [the Satan] being, for example, an archetype of heresy, rebellion, chaos, and adversarial conflict, and/or with ourselves as individuals being a satan and thus heretical, rebellious, adversarial, amoral. 
This mode of apprehension of such entities – while allowing for certain Occult mysteries and even (to some extent) for sorcery – is one dependant on Reality as conceived and as understood by Phainómenon; by what is apparent to us by means of our physical senses and what we deduce by causal means (by for example mathematics and experimental science) from such Phainómenon. In this Reality, sorcery is most often understood as an effect or effects of the human will, either individually (as in hermetic magick) or collectively (as in ceremonial magick).
In this particular apprehension, Satanism is conceived by the ONA as an Occult adversarial praxis, as an individual and group rebellion, as heresy, as one means of exeatic living, and as a causal form to Presence/Experience The Dark in this current still Nazarene-infested Aeon. Here, Satan can be discovered within us, and within others: and conceived as being part of our nature as human beings.
In this mode, Satan has no ultimate power or authority over us since such power and such authority as are deemed to be satanic are conceived as being within us or capable of being acquired by us by our development and liberation as individuals.
(2) The second mode of apprehension is that Satan and such entities are actual types of being (acausal life/energy) in a posited acausal continuum, which acausal continuum is quite distinct from the causal phenomenal realm described by such sciences as physics and astronomy, and which acausal beings are quite distinct from all the life-forms we know and have experienced by Phainómenon and understood by causal sciences such as biology. 
This mode of apprehension is thus one which posits/suggests a Reality of an acausal universe beyond/separate from the causal universe of Phainómenon (and of physical galaxies, stars, planets), and also of acausal beings living in this weird a-spatial, a-temporal, acausal universe, with the Cosmos being the totality of causal and acausal universes.
This apprehension is one where Satan is one entity of a particular acausal species, and which entity is said (by tradition) to have presenced/been manifest on Earth (by means of a nexion or nexions) in our historical past, with the being exoterically named Satan said to be, when manifest in the causal, a shapeshifter with the ability to assume human and other forms.
In this particular apprehension, Satanism is conceived by the ONA as the praxis and the way of life of those who are, or who seek to be, a friend both of the acausal shapeshifting entity known by the causal name ‘satan’ and a friend of other acausal beings similar to this Satan. Here, in this mode of apprehension, it is said that this entity Satan – and similar acausal entities – can be discovered/’contacted’/known by various esoteric rites and methods, and that one means of cultivating such a friendship is to follow our traditional Seven Fold Way as outlined in Naos, and in texts such as the original Black Book of Satan and The Grimoire of Baphomet. 
In this mode, Satan – and some other acausal entities – are understood as beings far more powerful than ourselves, and beings which we, as humans, cannot (even by Occult means) control.
Individual Judgement and the Appearance of Opposites
The ONA thus has two apprehensions of Satan and thus two types of satanism, with individuals free to choose and use and experience which of these satanisms they want or believe might be useful.
For such use and experience, of both, is according to our tradition the means whereby each individual can decide which – or neither, or both – of these satanisms their judgement informs them presents a better understanding of themselves, of Satan, and of Reality. Thus will they – or thus can they, possibly – become aware of the esoteric essence which has become hidden through causal abstractions and even by naming , and which awareness is of opposites-as-appearance not as Reality.
Hence one reason why the ONA – esoterically known and appreciated – is an association of sinister-numinous emanations, and why (of course) we continue to annoy, provoke, intrigue, and perplex many Occultists (especially many who describe themselves as Satanists) and why we continue to incite and inspire others by our tests, our challenges and our mysteriums.
Order of Nine Angles
 Refer for instance to the ONA text The Geryne of Satan (pdf).
 A brief overview of the acausal is given in the ONA text The Ontology and Theology of Traditional Satanism.
 Controversially, we apprehend Baphomet as The Dark Goddess, the entity – the lady – to whom human sacrifices were and are made. She is the bride-and-mother of Satan.
 Which naming includes ‘satan’. On this problem of names obscuring, refer to the ONA text Denotatum – The Esoteric Problem With Names.
Words/Forms: This article had its genesis in some private correspondence (during October 2011 ev) with someone living in Africa who, having been acquainted with the ONA for over a decade, sought to elucidate certain esoteric matters relating to the ONA tradition, and one of whose questions related to Satan.
Classic Order of Nine Angles Texts
Documents of The Inner ONA
Sinister Dialectic: The Next Three Hundred Years
Header: O9A – Sinister Dialectic: The Next Three Hundred Years
Today, I’m going to briefly talk in general – strategic – terms about part of our Sinister Dialectic; the part to do with how we and our kind perceive, relate to, and deal with, external events and those individuals who are given credit for causing such events, or believe they have caused them, and those who in reality may actually have been responsible for some or most of them. This means talking about politics, governments, and war, and how we, in the context of Aeonics and of our esoteric aims, understand them.
In illustration of these topics, I will concentrate on one example. And the most pertinent one, which is one reason – apart from the gorgeous weather, the facilities, and our welcoming hosts! – why we’re gathered here in this place in this year during the period when our Order is moving away from Phase Two toward Phase Three.
We’re here in what is undoubtedly the most powerful nation currently existing on this planet – militarily, economically, politically. The strategy of the government – of successive governments – of this nation is simple: self-preservation, self-advancement, the elimination or the neutralizing of external and internal threats, and the safeguarding and the promotion of what is often termed ‘the American way of life’. All the resources of the government can be used and have been used in pursuit of this strategy, from internal law enforcement agencies to overt conventional military force, to covert overseas ops, to gaining and using political and economic influence over overseas nations, to protecting, finding, securing, and exploiting the natural resources, anywhere in the world, that a modern resource-hungry nation requires. This is natural and indeed necessary, given ‘the nature of the beast’ – the abstraction of The State and the government required to control and organize the land, resources, and the diverse peoples, of a large geographical area, provide opportunities for its citizens and maintain – compared to most of the world – a relatively high standard of living, and a relatively secure way of life, for perhaps a majority of those deemed citizens.
Of course, we’re all aware of the problems and the inequalities and the injustices that still exist. But the reality is that the system works reasonably well most of the time for perhaps a majority of the people; well enough to still entice over ten million people to migrate here over a ten year period, with perhaps half a million of these migrants, each year, being what the government describe as illegals.
Given that this strategy of the government has, since the end of what we call The Second World War, worked, most of the time, there is no reason to change it, as there is no reason to believe that, in the immediate future, it will be changed or that the United States itself will decline and fall or its government be overthrown, internally or externally. Not in the immediate future, even given the growing strength of a nation such as China.
But we here all know that in Aeonic terms the American empire – for that is what it became half a century or more ago – cannot endure, such again is the ‘nature of the beast’. And it is in such Aeonic terms that we perceive and judge both its strategy and tactics, and ours as an esoteric Order whose aims are to bring-into-being a new type of human being and new ways of living, and new challenges, for our new human type.
Like all empires, the American empire cannot endure beyond five hundred years. But we, as an esoteric Order, structured as we are, can. In reality, this new modern empire may well decline and fall a century or two, or even three, before that four hundred to five hundred life-span is reached.
When it declines and falls, is really not that important. What is certain and important is that it will undoubtedly outlast the life-span of all of us here, and it is in the context of such an empire, and its life-span, that we judge and deal with its strategy and tactics.
Thus, its use of military force, externally, in pursuit of its strategy is irrelevant to us, except of course when we using, manipulating, or manufacturing exoteric forms for an ulterior esoteric purpose – Aeonic or personal – or when we are manipulating mundanes and producing propaganda for the same reasons. Or when we are indulging in fomenting Chaos and provoking change or just being adversarial as part, say, of an Insight Role or two or just to have and enjoy some sinister fun. Or when […] [redacted]
Similarly with regard to the politics, and the economics, and the social and law enforcement policies and practices of this newish empire. Or when it chooses, as it has begun now to do as a necessary part of its desire to survive and prosper, to ignore the ‘due process’ which was fundamental to the birth of the American nation.
From all such things we stand aloof, as artists, alchemists, of the acausal: undistracted by such mundane concerns, and instead concerning ourselves with pursuing our personal and our centuries-long esoteric aims and goals, in our own way, as a growing family, and in our own species of time; learning from, and contributing to, our ancestral pathei-mathos…
2013ev Note: This is an edited transcript of the first part of a talk given by AL at the first overseas ONA Sunedrion, held in a Sapphic/gay friendly hotel in the ‘Sunshine State’ a few years ago and attended by those in the Americas who had achieved the grade of Internal Adept. The Sunedrion also included several specially invited guests, including one from Canada, two from South America, and two of the three invited from the States (an invited guest from the ‘Golden State’ having declined the invitation to attend).
Introduction to the Collection
Included in Documents of The Inner ONA are a few texts selected from the archive of unpublished ONA documents, and unpublished because they were intended for internal (private) circulation within the Order of Nine Angles, or were previously marked Restricted (and have since been declassified), or were circulated by hand person-to-person (often because of their heretical/’illegal’/offensive content), or were intended for a few selected and trusted individuals and sometimes sent (in the last decade) as an encrypted attachment to an e-mail.
The texts in the collection date from the past nine years, with one or two of them being transcriptions of either talks or discussions or private QA sessions given during, or which took place at, the Oxonia Sunedrions of the Inner ONA, and which recent Sunedrions, in a break from tradition, also included a few invited overseas guests.
For obvious reasons some passages and paragraphs have been redacted. These redactions are marked […] [redacted]
Classic ONA Texts
The Dark Arts of The Sinister Way
The Dark Arts (aka Dark, or Sinister, Sorcery, or magick) include: (1) the basic skills of practical sorcery traditionally learnt – by means of practical experience – by those following the Seven Fold (Sinister) Way; and (2) an additional series of techniques or skills suitable for an aspiring Adept. The additional (advanced) skills include Dark-Empathy, using, or creating, nexions to access the acausal, and Acausal-Thinking.
The Dark Arts of The Sinister Way thus enable the practitioner to:
(1) Participate in, control, and enable their own personal evolution – that is, develope their latent ability to consciously evolve to become the genesis of a new human species; and undertake that evolution.
(2) Come-to-know certain acausal [sinister/archetypal] beings, and thus understand the acausal itself.
(3) Work personal and Aeonic sorcery.
Practical sorcery refers to External, Internal, and Aeonic Sorcery. These skills are outlined in texts such as Naos (for External and Internal Sorcery), and, for Aeonic sorcery, in grimoires such as The Grimoire of Baphomet, Dark Goddess. The esoteric essence behind the practice of Aeonic sorcery is given in texts relating to the mythos of The Dark Gods, and works such as The Meaning of The Nine Angles (parts 1 and 2).
Practical sorcery includes hermetic and ceremonial rituals, as well as Insight Roles.
Developing Acausal Empathy
Acausal empathy is basically sensitivity to, and awareness of, acausal energies as these energies are presenced in living beings, in Nature, and/or presenced in the causal either via some acausal being, or directly, as “raw” acausal energy (that is, acausal energy trying to find some causal form to inhabit).
To develope acausal empathy, the following techniques are used:
(1) The Rite of Internal Adept.
This simple Rite – as described in Naos: A Practical Guide to Becoming an Adept – is the main, most effective, means of developing acausal empathy, and it enables the aspiring Adept, by its rigours, simplicity, and isolation, to attune themselves to the acausal essence beyond causal forms. To live for a period of no less than three months, in the simple manner prescribed and in an isolated location removed from human habitation and human contact, is how sinister Adepts have, for centuries, begun to develope the faculty of acausal-empathy and acquired the most important esoteric skill of being able, by using this faculty, of opening nexions to the acausal.
The standard form of this technique lasts for only one specific alchemical season (from Spring Equinox to Summer Solstice in Northern climes), which specific alchemical season is the absolute minimum amount of causal time required to enable the aspiring Adept to acquire the basic, and necessary, skills.
The more advanced form – lasting for a different and longer alchemical season (from Winter Solstice to Summer Solstice in Northern climes) – is however, while difficult and intensely selective because of this difficulty – more efficacious and develops much greater, more effective, skills, and indeed is the breeding ground of the Adept.
(2) Exploring the sinister pathways of the septenary Tree of Wyrd.
These personal explorations – as given in Naos: A Practical Guide to Becoming an Adept – enable the aspiring sorcerer/sorceress to begin the process of objectifying causal forms, and develope the necessary skill of finding, becoming sensitive to, and being able to distinguish between, various collocations of esoteric energies, whether the energies be personal (in the psyche of the individual and limited to the lifetime of the individual or a period in that lifetime) or archetypal (shared among various individuals over periods of causal time often beyond the life of one individual) or acausal (beyond both of the former types).
These explorations are recommended to be undertaken before the Rite of Internal Adept.
(3) It has been found, by practical experience, that the preliminary training afforded by following The Seven Fold Sinister Way – as described in Naos: A Practical Guide to Becoming an Adept from Neophyte to the Rite of External Adept – is an effective means of ensuring success in acquiring and developing those skills in acausal empathy that the Rite of Internal Adept can produce in an individual.
Thus, this preliminary training of following The Seven Fold Sinister Way from Neophyte to the Rite of External Adept – which includes Insight Roles, learning esoteric chant, and organizing a group to perform ceremonial magick – is highly recommended, especially if the aspiring sorcerer/sorceress does not have a natural empathic ability.
Developing Acausal Thinking
Acausal thinking is basically apprehending the causal, and acausal energy, as these “things” are – that is, beyond all causal abstractions, and beyond all causal symbols, and symbolism, where such causal symbols include language, and the words and terms that are part of language.
The main and most effective practical means of acquiring and developing the skill – the Dark Art – of acausal thinking is The Star Game, as described in Naos: A Practical Guide to Becoming an Adept.
It is recommended that the individual begins with the simple form of the game – which only has 27 pieces – before constructing and beginning to play the advanced form of the game, as described in Naos. While the essentials of acausal thinking can be developed by regular playing of the simple game, it is the advanced form of the game that really develops the Dark Art of acausal-thinking.
In many ways, acausal-thinking can be considered to be a developed, and an enhanced, form of acausal-empathy, although in essence it is really a distinct, new, evolutionary ability whose genesis was acausal-empathy.
Using Nexions to Access The Acausal
A nexion is a specific connexion between, or the intersection of, the causal and the acausal, and nexions can, exoterically, be considered to be akin to “gates” or openings or “tunnels” where there is, or can be, either a flow of acausal energy (and thus also of acausal entities) from the acausal into our causal Space and causal Time; a journeying into the acausal itself; or a willed, conscious flow or presencing (by dark sorcery) of acausal energies.
Basically, there are three main types of nexion. The first is an actual physical nexion. The second type of nexion is a living causal being, such as ourselves. The third type of nexion is a magickal creation: that is, some form in-which acausal energy is presenced or “channelled into” by a sinister Adept.
Once a certain amount of skill in acausal-thinking and acausal-empathy has been acquired, the sorcerer/sorceress can conduct rites to open, or to create, a direct nexion to the acausal, and thus either access acausal energy, or presence – bring into the causal – certain Dark Entities, certain acausal beings, for whatever purpose the sorcerer/sorceress desires.
One of the simplest rites to do this is the “simple” Nine Angles Rite, in either the Natural, or the Chthonic, Form. A much more efficacious – that is, more powerful – rite to open a direct nexion to the acausal is The Ceremony of Recalling, with Sacrificial Conclusion, as given for example, in The Grimoire of Baphomet, Dark Goddess.
Other rituals, and means, are given in The Grimoire of Baphomet, Dark Goddess.
The Acausal, Sinister Entities, and Archetypes
The acausal can be considered to be one of the following: (1) akin to a ‘parallel universe’ (an alternative dimension or dimensions) existing alongside our own temporal physical universe; (2) a useful means to describe and understand ‘the collective unconscious’ posited by Jung’; (3) as both (1) and (2).
Thus the acausal entities – such as The Dark Gods – said by tradition to reside in the acausal can be considered as either archetypes of the collective unconscious (of our psyche) or as actual beings who exist in an alternative (supernatural) reality and who can, or who have the ability, to manifest in some form or other in our world, our universe.
The way of the Order of Nine Angles – the ONA way – is for the sorcerer/sorceress to conduct practical experiments – on themselves and others – in order to find answers for themselves. These practical experiments involve using The Dark Arts, as outlined above.
Order of Nine Angles
119 yf (revised 122 yf)
A Note on Texts:
It is recommended that those desirous of learning the Dark Arts – as practised and as taught by the ONA – use original ONA facsimile texts of works such as Naos, and The Grimoire of Baphomet, Dark Goddess.
Praxis and Theory of The Order of Nine Angles
A Précis for Critics, Neophytes, and Academics
Alii dicebant terram novem constare angulis, quibus celo innititur
The Order of Nine Angles (ONA, O9A) may be said to be unique among Satanic, Left Hand Path  – and Occult groups in general – for a variety of reasons, which are:
i) The emphasis on practical ordeals, physical challenges, and exeatic  living, manifest for example in insight roles, the rite of the abyss, the grade ritual of internal adept, and the physical challenges of the Seven Fold Sinister Way 
ii) The avowal of culling (that is, of human sacrifice) 
iii) The emphasis on the feminine, the sinisterly-numinous, and on cultivating muliebral  skills such as the development of empathy
iv) Their Aeonic perspective and the decades-long nature of the ONA initiatory quest
v) Their aural traditions and aristocratic ethos
vi) Their Labyrinthos Mythologicus
vii) Their involvement with and support of subversive, revolutionary, and extremist, ideologies and groups
viii) Their distinct esoteric vocabulary, which includes terms such as nexion, acausal, sinister dialectic(s), exeatic, rounwytha, Baeldraca, Drecc, alchemical seasons, insight roles, muliebral, and mundanes. 
Unsurprisingly, factors (i), (ii), and (vii) have received most attention from critics and from those few academics who have studied or are studying the ONA, leading one academic, for instance, to write that the Order of Nine Angles “represent a dangerous and extreme form of Satanism” , another to write that “ONA-inspired activities [have] managed to enter the scene of grand politics and the global War On Terror” , and leading many critics to describe the ONA as a ‘nazi/fascist Satanist’ group .
Equally unsurprisingly, factors (iii), (v), and (vi) have, so far and publicly, received no attention whatsoever from critics and from those few academics who have studied or are studying the ONA. Which of course has led to such critics and such academics to have a distorted (or simplistic) view of, and to publish a rather ill-informed view of, the ONA. Therefore it seems only fitting to consider if only briefly these neglected aspects of ONA praxis and theory in order to draw attention to them so that a more informed view of the Order of Nine Angles may be obtained.
This informed view should reveal the ONA to be a creatively diverse organization whose praxis and theory are complex and, while decidedly satanic, encompass far more than the terms ‘satanism’ and Left Hand Path describe at least insofar as those terms are currently used and defined by academics.
Interestingly, and provocatively , the ONA use the standard definitions of satanism and satanic – given in the complete Oxford English Dictionary – to describe themselves, writing in the text Toward Understanding Satanism (dated 122 yfayen) that,
“What is lacking in all of these modern [self-described satanic] groups and individuals are the following standard attributes of Satanism, of the diabolical, and of the Satanic:
(a) practising or disposed to practise evil;
(b) actually or potentially harmful, destructive, disastrous, or pernicious; baleful;
(c) malicious; mischievous, sly;
(d) bad in moral character, disposition
(e) hard, difficult, misleading, deadly, amoral.
Thus such modern groups and individuals are – despite their efforts to promote themselves as Satanists – at best only peripheral, or Byronesque, Satanists, since they do not champion, and certainly do not practice, what is socially and individually harmful, destructive, disastrous, pernicious, baleful, deadly, malicious, malevolent, sly, and offensive.
In comparison to all other modern self-professed Satanist groups, and in contrast to those individuals who publicly profess or have professed (in the last sixty years or so) to being Satanists, the Order of Nine Angles is, and always have been, different and, from the viewpoint of these other Satanists, a Satanic heresy.
The Satanic Heresy of the Order of Nine Angles is essentially threefold, for the ONA, contrary to how others understand and manifest it, understands Satanism and manifests Satanism (in an esoteric and an exoteric way) as:
1) An amoral, dangerous, practical, exeatic, devilish, way of life.
2) A presencing of ‘dark forces’/acausal energies – a form/mythos – only relevant to the current Aeon.
3) An unrestricted, amoral, diabolical, effective and affective, transformation/development of individual human beings by esoteric and exoteric means.”
The Muliebral and the Sinisterly-Numinous
In contrast to the male-dominated groups – such as the Church of Satan and the Temple of Set – that most critics and most academics consider as dominating and representing the Left Hand Path and contemporary Satanism, the Order of Nine Angles despises the patriarchal ethos and the ‘might is right’ masculous  attitude that is an integral part of such groups (consciously or otherwise) and which ethos and which attitude is evident in the behaviour, the attitude, and the writings, of those who adhere to such groups or imitate them.
The ONA forthrightly describe the doctrine of ‘might is right’ as,
“…the instinct, the raison d’être, of the cowardly bully for whom instinct, mere brute physical strength, or superior weaponry, or superior numbers, command respect and enable them to intimidate and bully others and so get their own way […] Such individuals do not possess that instinct for disliking rottenness that is the mark of the evolved, the aristocratic, the cultured, human being. Thus are they akin to uncultured barbarians.
Culture essentially implies four important qualities that such barbarians, such talking animals, lack – and these qualities are empathy, the instinct for disliking rottenness, reason, and pathei-mathos. It is these qualities that not only distinguish us from other animals (and thus express our humanity) but which and importantly enable us to consciously change, to develope, ourselves and so participate in our own evolution as beings. Animals do not have this choice, this ability.
To make the doctrine of Might is Right central to, or an integral and important part of, some Occult or Satanic way or praxis (like, for example, the Church of Satan did and does) is to negate the very basis of such esoteric ways and praxis. For the essence of such esoteric ways – and especially of Satanism – is to use certain Occult techniques and methods to develope certain esoteric faculties and enable the development, the evolution, of the individual. Where such Occult or Satanic ways may or do differ is in the techniques and methods used and in how development, and evolution, of the individual is understood.Thus, in the traditional Satanism of the Order of Nine Angles, the evolution of the individual is understood as arising from a practical synthesis, via testing personal experience and magickal praxis, of what is commonly, and – considered esoterically – incorrectly regarded as the opposing opposites of Light and Dark. In addition, for the ONA the development of the individual – and the cultivation of their faculties, esoteric and otherwise – is indissolubly bound with pathei-mathos, and with empathy. Empathy esoterically [i.e. ‘dark empathy’] is the ground of genuine sorcery: an awareness of both affective and effective change [causal and acausal change] and which awareness is the knowing of ourselves as but one connexion, one nexion, to those energies (or forces) which are the essence of Life and thus the essence of our own existence as a human being.” The De-Evolutionary Nature of Might is Right (122 Year of Fayen)
It is no coincidence therefore that,
“We [the ONA] always seem to have more women than men, at least pre-Internet, and certainly still do in our traditional nexions following the Seven Fold Way. Partly because of a knowing of and respect for the natural abilities of certain women, their character; partly because of the Rounwytha ethos that is central to the Order of Nine Angles, past, present and future, and also because our Way demands a genuine, sharing, empathic, and equal partnership between men and women, and because of our acceptance that Sapphism is natural and, to an extent, esoterically important.One of the manifest errors – distortions – of the Left Hand Path, and of the Satanic, Magian Occultism so prevalent in the West, in the past, as still now, is its patriarchal nature and the fact that it is dominated by the de-evolutionary doctrine of so-called ‘might is right’ and thus dominated by and infested with male specimens of Homo Hubris who have no sense of honour, no culture, no empathy, no arête, little or no self-honesty, little or no manners, but who instead possess a bloated ego and a very high opinion of themselves.” Presencings Of A Hideous Nexion (122 yfayen)
Furthermore, according to the ONA, to achieve Adeptship it is necessary for the initiate to develop the muliebral faculty of empathy, a process begun by their basic rite of Internal Adept – that is, by the candidate spending one particular alchemical season (of around three months duration) living alone in the wilderness – and ended by their Camlad Rite of The Abyss, involving as this abyssal rite does in the candidate spending a lunar month living alone in a natural cavern or an underground chamber .
Thus the Adept – and more so the Magus/Mousa – has developed an appreciation and an understanding of the sinisterly-numinous:
” The term sinister-numinous is employed by us – part of our esoteric ONA-speak – to describe the living unity beyond the abstract, the lifeless, division and dialectic of contrasting/abstractive/ideated opposites. A division most obvious in the false dichotomy of ‘good’ and ‘evil’, and a division not so obvious in denotatum and thus in both Magian religions with their god, prophets, scriptures, and in occultisms and religions devolving around named ‘deities’ […]
For such a knowing and such of living of the sinisterly-numinous – and the personal learning, the pathei-mathos, that results – is the means to know, to live, to be, the natural balance, the Life, beyond abstracted opposites and all abstractions, and it is this natural, wyrdful, Cosmic balance, that is the quintessence of our new type of human being, and makes us and marks as a breed apart, as quite different from Homo Hubris and all other manifestations of human life on this planet […]
In terms of the way of the Adept, of someone following our Seven-Fold Way, an experience and thence a wordless personal knowing of this living unity is the purpose of the Camlad Rite of The Abyss and of the living that precedes it. Part of this personal knowing is of Wyrd, and thence of the Aeonic perspective beyond a personal destiny; a knowing, experiences, that move – that develop – the individual far beyond the attempted deification of the ego, the self, and beyond the hubris, arrogance, posturing, lack of self-honesty, and self-delusion, that are the basis of all Magian occultism, whether such occultism be described as RHP, LHP, or satanic.” The Adeptus Way and The Sinisterly-Numinous (v. 2.03, 123 yfayen)
Being mischievous and sly – as self-described in texts such as Toward Understanding Satanism (dated 122 yfayen) and as befits a diabolic group – it is no surprise to find that the ONA have often referred to the games and the japes they play with and on ‘mundanes’, potential candidates, and even those seeking information about the Order of Nine Angles. The following two quotes are typical:
“Just how many times in the past three decades have we said just who and what we are? It’s all out there, in print, in cyberland, in the people of our traditional nexions. Just how many times have we said we are really sinister, satanic, amoral, heretical and offensive? How many times have we said that we manipulate and test people? That we toy with them? That we enjoy japes? That we have certain standards and guidelines?” Just Who Do They Think We Are? (122 yfayen)
“We, the Order of Nine Angles, have presented to outsiders – and to those incipiently of our kind – a series of tests, a modern Labyrinthos Mythologicus, and which tests begin with them being expected to distil our essence from our apparent conflicting opposites. For the majority now rely for information on what is presented to them via a medium such as the Internet, rather than on their own intuition, their empathy, their Occult skills, or on their own character when they (knowingly or unknowingly) meet with one of us in the real world.
For like attracts like. If they trust in and rely on words presented on some impersonal medium, then they will see only words and probably get confused by such words. But if they have our particular character, they will just know, and thus understand beyond the words and the disinformation we have spewn forth for over forty years to ensnare, entrap, enchant, entice, confuse, incite, dissuade, and jape.
For we are unashamedly elitist. Thus we have certain, particular, standards and if someone does not reach those standards, they are quite simply not good enough for us.
For instance, for those desirous of following our Seven Fold Way we have certain physical standards, and Grade Rituals for them to undertake: what we term the three basic ONA tasks. If they fail in these tasks, they fail – there are no excuses, and they can try again until they succeed and meet our standards, or they can go elsewhere. If they succeed, then and only then are they that type of our O9A kind.” O9A – Labyrinthos Mythologicus (122yf)
The ONA are thus expounding, and using, a modern and an amoral version of a technique often historically employed, world-wide among diverse cultures and traditions both esoteric and otherwise, to test and select candidates. Thus, what is surprising is not that the ONA do this and have – for over forty years – done this, but that other contemporary supposedly ‘satanic’ groups do not do so and have never done so.
This modern and an amoral version of a classic technique aids the aims of the ONA:
“There are two things concerning The Order of Nine Angles which may be said to express our raison ‘d’etre and which two things some people seem to have overlooked.
The first is that our primary aim is to breed, to develop, a new type of human being with such new beings establishing new ways of living for themselves. The second is that we are now and always been an esoteric association.
The first means that we possess an Aeonic perspective, beyond the life of the individual. That we understand the achievement of our aims and goals in terms of long durations of causal Time, of centuries and more. That we know that changing an ordinary human into one of our kind is a slow, difficult, testing, process involving as it does such things as exeatic experience, practical challenges, and pathei-mathos, as well as a coming-to-live both the sinister and the numinous. Thus our kind develop an awareness and a knowing of themselves as a nexion balanced between causal and acausal and of possessing within them – latent, then discovered, then developed and then lived – the sinisterly-numinous. For such a knowing and then a living of the sinisterly-numinous is an essential part of the development, the breeding, the emergence, of our new kind.
The second means not only that we have certain Dark Arts, certain skills, certain Occult methods and techniques, as well as an esoteric aural tradition, but also that one of our tasks is to recruit some suitable individuals and for such initiates to begin to follow the Adeptus way, since we know, from experience, that such a practical and Occult way is most efficacious in producing the new breed of human.” The Adeptus Way and The Sinisterly-Numinous (v. 2.03 123 yfayen)
ONA Aural Traditions and Aristocratic Ethos
Since its inception, the ONA has emphasized that its way is not only difficult, dangerous, and elitist, because also has an aural tradition. A diverse aural tradition that it has always maintained the initiate must judge for themselves, partly by developing certain esoteric skills and partly by using the personal judgement that it is one of the aims of the Seven Fold Way to cultivate.
This diverse aural tradition includes esoteric chant, the way of the Rounwytha , the alchemy of ‘the nine angles’ , esoteric myths and legends about ‘the dark gods’ including a female Baphomet, and local myths and legends relating to places such as Shropshire, Herefordshire, and the Fenland. The diversity, and at times confusing and occasionally contradictory nature, of this aural tradition is most certainly the result of the three different British groups that were, according to ONA sources, merged to form the Order of Nine Angles: the Shropshire based rural Camlad of Rounwytha fame, the more northerly ceremonial Temple of the Sun, and the Fenland/Cantabrigian Noctulians.
According to Anton Long
“One of the main reasons for the existence of esoteric groups such as The Order of Nine Angles and the Camlad Rouning is to be a living hereditary repository of a certain type of knowledge and to personally, directly, encourage some individuals to acquire the culture, the habit, of learning – practical, scholarly – and thus enable them to move in the traditional manner toward the goal of discovering and acquiring knowledge and thence wisdom. In the process of this moving-toward, some of these individuals may or will be changed, and thus become a breed apart, one of our kind; indeed, over almost forty years, the ONA has had some success in producing some such individuals of our particular, peculiar, esoteric kind.” Knowing, Information, and The Discovery of Wisdom (v. 1.03, 123 yfayen)
For there is, and always has been, within the ONA people of ‘a particular, peculiar, esoteric kind’ for it is one of the aims of the praxis of the ONA – of rites such as Internal Adept and techniques such as ‘insight roles’ – to breed and to encourage people who exemplify the aristocratic ethos, the ancestral pathei-mathos , that is at the heart of ‘the ONA way’; an ethos of kindred honour, of esoteric learning and knowledge, of culture, of empathy, of arête, self-honesty, self-control, and of manners. Of those who despise uncouth, plebeian, mundanes in thrall to their desires, in thrall to their unconscious and to the archetypes and the abstractions of the societies of their time.
“Our Occult kind, our Adepts, have: (1) a type of pagan knowing and understanding of the natural world; (2) a certain sensitivity and empathy; appreciate such muliebral qualities in others, and thus appreciate, understand, women and their potential; and (3) a certain culture, where by culture here is meant (i) the arts of life made manifest by living by our code of kindred-honour, (ii) having a living (and thus numinous) tradition, (iii) having self-control, self-honesty, (iv) having a certain learned knowledge of the Arts, literature, and music of their own ancestral culture, and (v) having the all-important knowing of themselves as but one nexion between a causal past, their present short-lived life, and the wyrdful futures that will exist after their causal death.”
November 2012 ev
 The ONA have their own definition of the Left Hand Path (LHP) which is:
The amoral and individualistic Way of Sinister Sorcery. In the LHP there are no rules: there is nothing that is not permitted; nothing that is forbidden or restricted. That is, the LHP means the individual takes sole responsibility for their actions and their quest, and does not abide by the ethics of mundanes. In addition, the LHP is where the individual learns from the practical deeds and practical challenges that are an integral to it. Glossary of ONA Terms (v. 3.07)
 The ONA define exeatic as:
To go beyond and transgress the limits imposed and prescribed by mundanes, and by the systems which reflect or which manifest the ethos of mundanes – for example, governments, and the laws of what has been termed “society”. Glossary of ONA Terms (v. 3.07)
 An initiate of the ONA is expected to successfully undertake all of the following physical challenges:
The minimum standards for men are (a) walking 32 miles carrying a pack weighing not less than 30 lbs in under 7 hours over difficult hilly terrain; (b) running 20 miles in less than two and half hours over fell-like or mountainous terrain; (c) cycling not less than 200 miles in 12 hours.
 See for example (a) the important 2011 ONA text Concerning Culling As Art and (b) guides to their Seven Fold Way where finding, testing, and culling an opfer is a task every External Adept is expected to undertake, qv. A Complete Guide To The Seven-Fold Sinister Way (1989, revised 2009) contained in the compilation The Requisite ONA.
The ONA despise animal sacrifice, maintaining that it is much better to sacrifice suitable mundanes given the abundance of human dross.
Of, concerning, or relating to the ethos, the nature [physis], the natural abilities, of women. From the Latin muliebris. Among muliebral abilities, qualities, and skills are: (1) Empathy; (2) Intuition, as a foreseeing – praesignification/intimation – and as interior self-reflexion; (3) Personal Charm; (4) Subtlety/Cunning/Shapeshifting; (5) Veiled Strength. Glossary of ONA Terms (v. 3.07)
 Many of the terms of this distinct esoteric vocabulary are explained in the ONA’s A Glossary of ONA Terms, the latest version of which is numbered 3.07 and dated 123 yfayen.
 Per Faxneld: Post-Satanism, Left Hand Paths, and Beyond in The Devil’s Party: Satanism in Modernity. Oxford University Press (2012), p.207
 Senholt, Jacob. Secret Identities in The Sinister Tradition, in Per Faxneld & Jesper Petersen (eds), The Devil’s Party: Satanism in Modernity. Oxford University Press, 2012
 See, for example, Chapter 11 of Goodrick-Clarke’s Black Sun: Aryan Cults, Esoteric Nazism, and the Politics of Identity. New York University Press, 2002.
 Refer for instance to the ONA text Order of Nine Angles Style, ONA Chic (122 yfayen)
 Myatt, in the Enantiodromia and The Reformation of The Individual chapter of his seminal work Recuyle of the Philosophy of Pathei-Mathos, describes the unnatural division between the masculous with the muliebral, having defined the masculous as a term “used to refer to certain traits, abilities, and qualities that are conventionally and historically associated with men, such as competitiveness, aggression, a certain harshness, the desire to organize/control, and a desire for adventure and/or for conflict/war/violence/competition over and above personal love and culture. Extremist ideologies manifest an unbalanced, an excessive, masculous nature.”
 The Place of Empathy in the Esoteric Tradition of the Order of Nine Angles, ONA text, dated 122 Year of Fayen.
 Between early 2010 and late 2011, Anton Long – for the benefit of later generations, and following many requests including some from academics, wrote about this aural tradition for the first time – q.v. the following ONA texts:
(a) The Rounwytha Way In History and Modern Context
(b) Denotatum – The Esoteric Problem With Names
(c) Alchemical Seasons and The Fluxions of Time
See also footnote  below.
 In the draft of a chapter about the ONA for a proposed university textbook (in both English and Arabic) about modern esoteric movements, Professor Connell Monette – of Al Akhawayn University, Ifrane, Morocco – has written about some possible historical sources for both ‘the nine angles’ concept as used by the ONA and for the mythos of ‘the dark gods’.
Of the term nine angles, Professor Monette writes:
” A further possibility suggested by ONA texts is that it refers to nine emanations of the divine, as recorded in medieval Sufi texts. It is equally likely that the Order has borrowed from classical Indian tradition that arranges the solar system into nine planets, and the world itself has nine corners; or perhaps from the Sanskrit srivatsa, a special mark with nine angles that indicates the supernatural or the heroic.
On the nine angled srivatsa, Gonda states that: ‘This [mystical] figure has nine angles: the number nine often occurs in connection with auspicious objects, powers and ceremonies related to material welfare’. See Gonda, J. ‘Ancient Indian Kingship from the Religious Point of View’, Numen, Vol. 4, Fasc. 1 (Jan., 1957): 24-58.
The Indian belief that the world has nine corners is attested even in medieval European sources, e.g. Father Emanual de Veiga (1549-1605), writing from Chandagiri in 1599 who states ‘Alii dicebant terram novem constare angulis, quibus celo innititur.’ (Others said that the Earth had nine angles, by which it was lifted up to Heaven), see Charpentier, J. ‘Treatise on Hindu Cosmography from the Seventeenth Century’, Bulletin of the School of Oriental Studies, University of London, Vol. 3, No. 2 (1924): 317-342.
It is clear despite claims that the term ‘nine angles’ was introduced in the twentieth century, the term is centuries older, especially in esoteric or cosmological discourse. See Pingree, D. The Latin Version of the Ghayat al-Hakim, Studies of the Warburg Institute, University of London (1986); Ritter, H. ed. Ghāyat Al-Hakīm Wa-Ahaqq Al-Natījatayn Bi-Altaqdīm (Leipzig : B.G. Teubner, 1933); al Buni, Shams al-Ma’arif (Birmingham: Antioch Gate, 2007).
Indeed, the founder of the ONA has stated in several documents (and interviews) that Naos was influenced by a private collection of unpublished Arabic manuscript folios, which may share a common ancestry with the Picatrix and Shams.”
 According to Anton Long, addressing the Oxonia Sunedrion of the Inner ONA in 122 yfayen at which he announced his retirement:
“In essence, my eﬀusions document my own progress along a particular esoteric way. From strident youthful adversarial/heretical tracts/rants and old-style Occult ceremonies, to the more measured and esoteric items of the past seven years.
Recently I have set down in some detail – as a result of my practical experience and a decade of reﬂexion upon such experience – the outer and inner aspects of the sinister-numinous, of approaching The Abyss; have written about the essence beyond The Abyss, about the inner alchemy, the inner change, and tried to set certain esoteric traditions in context, Aeonic and otherwise.
There is thus a legacy of esoteric experience and knowledge here: mine (of some forty years and more) and that of the few before me. That is, there is the foundation of an ancestral pathei-mathos, with all that this implies for our new esoteric culture […] For my experiences, esoteric and exoteric, are ‘out there’, written down or told to trusted comrades; the old tradition is now ‘out there’, openly written down (by me) or hinted at, or told to trusted comrades…” Source – https://lapisphilosophicus.wordpress.com/inner-ona-documents/
ONA/O9AOrder of Nine Angles / Order of The Nine Angles
Ordem dos Nove Ângulos / Orden de los Nueve Ángulos
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Classic Order of Nine Angles Texts
Part I – Language, Abstractions, and Nexions
Part II – Language, Chants, and Acausal Entities
The link below is to a pdf file (c. 1MB) of the compilation Order of Nine Angles Classic Texts Part Five. This compilation – the last volume in the series of five  – is of some recent ONA texts selected because deemed among the most interesting and informative of such recent texts.
- Understanding and Appreciating the ONA.
- Empathy and The Aeonic Perspective.
- Acausality, The Dark Gods, and The Order of Nine Angles.
- Developing The Mythos.
- ONA Style, O9A Chic.
- Playing The Sinister Game – A Brief History.
- Toward Understanding Satanism.
- Three Inner ONA Documents.
- The Esotericism of The Deofel Quartet.
- Frequently Asked Questions About The Order of Nine Angles version 4.05.
- Who Do They Think We Are?
- Methods and Traditions of The Seven Fold Way.
- Toward The Abyss – A Guide for the Internal Adept.
 The other four volumes are available here – O9A Classic Texts (Parts 1-4)
The Order of Nine Angles considers empathy to be important, and a natural human faculty; a faculty which enables an intuition concerning – a knowing, an experience of – other humans, other Earth-dwelling life, of Nature , and of the Cosmos (‘the heavens’) beyond the planet which is currently our home. The knowing that empathy provides is that of a-causality; of ourselves as a nexion, and of the non-linear connexions which bind all living beings because such beings are alive.
In effect, empathy provides a wordless (an esoteric) understanding – a perception – of the nature of living beings, and this perception compliments the perception of phenomena by means of the observations and experiments which forms the basis for scientific knowledge. Thus can empathy – when cultivated, developed, and used – extend the limited knowledge, and the limited understanding, of Reality that we may obtain from science.
In the ONA, the cultivation of the faculty of empathy is an essential part of the training of the initiate as it is considered to be one of the many esoteric skills which Adepts must possess, and – indeed – as one of the esoteric skills which distinguishes an Adept from a non-adept. Thus, when consciously cultivated and developed by esoteric means , empathy is a Dark Art; and the skill, the faculty, so used by an Adept is and has been variously described by the terms esoteric-empathy, dark-empathy, sinister-empathy, and sinisterly-numinous empathy.
The rudiments of this skill – of this particular esoteric Dark Art – can be learnt by undertaking the standard (the basic) Grade Ritual of Internal Adept, which Ritual lasts for one particular alchemical season (around three months) . Mastery of this Dark Art involves – with one known exception  – undertaking the advanced Rite of Internal Adept, which lasts for a different alchemical season (at least six months, sometimes longer depending on geographical location). However, further development of this skill, this faculty, is, while exceedingly difficult, possible according to ONA tradition and involves a successful completion of the traditional, the Camlad (the Rounwytha) Rite of The Abyss , and it is this further – this advanced – development and then the use of the faculty of empathy which not only distinguishes the Magus/Mousa but which also provides them with a deep insight into the true nature of Reality and thence the beginnings of wisdom.
The esoteric technique that is the ONA Rite of Internal Adept has been shown, by many decades of experience, to work in cultivating the faculty of empathy, and thus in developing the skill of Dark Empathy. During this Rite, the candidate has nowhere to hide – they are alone, in a natural and non-urban environment, bereft of human contact; bereft of diversions and distractions; bereft of comforts and especially bereft of the modern technology that allows and encourages the rapid and vapid and mundane communication of abstractions and HomoHubris-like emotions and responses. All the candidate has are earth, sky, weather, whatever wildlife exists in their chosen location – and their own feelings, dreams, beliefs, determination, and hopes. They can either cling onto their ego (their presumed separate self-identity) and their past – onto the mundane world they have chosen to temporarily leave behind – or they can allow themselves to become attuned to the natural rhythm of Nature and of the Cosmos beyond, beyond all causal abstractions: beyond even those esoteric ones manifest, for instance, in the Septenary Tree of Wyrd, which are but intimations, pointers, symbols, toward and of the acausal essence often obscured by causal forms and by written and spoken words, and which acausal essence such a development of empathy provides a wordless and an esoteric understanding of.
Thus does this Rite affect, and change, the candidate, and thus does it serve as the foundation for the next stage of the journey, some years hence: the move toward, into, and beyond The Abyssal Nexion, and which nexion is where is the beginnings of wisdom can be found.
Order of Nine Angles
122 Year of Fayen
 We consider Nature to be a type of being. That is, Nature is something alive which has the property of existence; which changes, and which causes or brings about changes in those other types of living being – those species of living beings – which are part of Nature. That is, Nature is the animating force which imbues living beings here on Earth with the property of life and which causes or brings about changes in such living beings.
 This conscious cultivation and development of esoteric skills – in this case of empathy – is one of reasons for the existence of esoteric, Occult, groups such as the Order of Nine Angles. For such esoteric groups have the knowledge, the personal experience, the traditions, the techniques, to facilitate and encourage such skills, and which skills enable the interior, personal, alchemical, change in the individual – the journey from Initiate to Adept and beyond – which it is one of the aims of all genuine esoteric groups to encourage.
 The basic or standard Rite is given in ONA texts such as Naos, and involves the candidate in dwelling alone in an isolated wild area for at least three months.
 The one exception is the Rounwytha – the rare individual (who is usually of the female gender) who is naturally gifted with this still uncommon faculty. Refer to The Rounwytha Way In History and Modern Context.
 This Rite is given in The Abyssal Nexion, and involves the individual living in isolation in a dark cave or cavern for a lunar month.
Classic ONA Texts
The Aeonic Perspective of the Order of Nine Angles
In many Order of Nine Angles texts mention is made of ‘the Aeonic perspective’ and since this perspective is an important feature of ONA esoteric philosophy, and thus part of O9A culture and our aural tradition, some explanation should be of interest. 
The expression ‘the Aeonic perspective’ – also known as the Cosmic perspective – is used to describe some of our pathei-mathos, some of our experience; that is, to describe some knowledge we have acquired through a combination of practical experience, through a scholarly study, and through using certain Occult faculties and skills, such as esoteric-empathy.
This knowledge concerns several matters, some to do with how we understand the individual human being, some to do with our perception of Aeons, and some to do with our praxis and the purpose and effectiveness of our methods and techniques both exoteric and esoteric.
An understanding and appreciation of this knowledge in all its aspects is part of the learning, the knowing, of those who are part of our culture and thus who are ONA.
In our esoteric philosophy the individual human being is regarded as a nexion. As having both an acausal and a causal nature, and as possessing, or being imbued with, a certain amount of acausal energy and which acausal energy is what animates physical matter making it ‘alive’. In one sense, the psyche of the individual is how some of this energy is naturally manifest in us, and an esoteric praxis such as our Seven Fold Way – or our Way of the Rounwytha – are a means whereby we can rationally apprehend and thus come to know and understood and control such energies/forces, some of which are archetypal in nature when perceived exoterically .
In addition, the nexion that is the individual is part of the matrix of all living beings, human, of Nature, of the Cosmos. That is, the individual is a connexion to all other Life, terran and otherwise, although this connexion is dormant and undeveloped in most human beings. That is, a latent faculty. One of the aims of many Occult ways – be they termed of the Left Hand Path or of the Right Hand Path – is to make the individual aware of this connexion that they are, open it, and develop it, and certain esoteric techniques have been developed in order to try and accomplish this, with Initiation often being regarded as the beginning of this process. Our techniques to open and then develop this inner nexion include Insight Roles, the adversarial praxis of the Niner, the Grade Rituals (especially Internal Adept and the Camlad Rite of The Abyss) and the acquisition of skills developed by techniques such as The Star Game and Esoteric Chant.
In esoteric terms this means that we, the O9A, are concerned with:
(1) Both Wyrd and destiny. That is, with the development of our Initiates and Adepts (their destiny) and with the development of Aeons, and thus with how the individual relates to those energies/forces which are beyond the individual and which effect them until they have completed a successful Passing of The Abyss when they emerge with wisdom: that is, with a knowing, skills, understanding, and experience sufficient to enable them to synchronize with, and then later on manifest, Wyrd.
(2) Both the sinister and the numinous – the sinisterly-numinous. That is, with the knowing, the experience, the understanding, of both and then a moving toward and a living involving the Reality beyond such apparent opposites.
In practical terms this means that the individual perceives of themselves as such a connexion, balanced between all of the following: (1) their own individual past; (2) the past of their own ancestors; (3) the past of Nature; (4) the past of Cosmic life; and between the present and the futures of all those emanations of being. Part of this perception is thus of the nature of Aeons and how they themselves are part of an existing Aeon, an existing presencing of wyrdful energies on Earth. This perception can then – and according to their newly dis-covered and understood personal nature/character – enable the individual to choose a way of living which further aids their own personal development and which enables them to presence acausal energies in order to affect what is Aeonic, with such ways of living including that of the (often reclusive) Occult Adept, that of the Rounwytha, that of a clan/tribe/gang, that of the adversarial Niner, and that of the Balobian.
Having such a perception, the individual understands causal forms, and esoteric praxis, as a means, and a means both personal and Aeonic. That is, as a means to aid their own personal development and to participate in Wyrd and thus participate in the change, the development, the evolution, of life itself, both as manifest on our current home, terra firma, and elsewhere in the Cosmos.
Other esoteric groups, especially of the LHP, do not present them with this understanding and thus cannot offer them the opportunity of such a wyrdful participation, concerned as such LHP groups are with guff such as the ‘deification of the self’ and the perpetuation of primitive human beings by means of a belief such as ‘might is right’ .
In terms of causal forms, there is the initiated understanding that what, for human beings, is esoteric, evolutionary – that what presences acausal energy and thus Life – is inner not outer change. That is, that no causal form, no non-Occult praxis, produces or can produce Aeonic change, although such forms, such praxis, may occasionally result in some, a few, individuals each century, via pathei-mathos, achieving a certain insight and understanding and thence becoming changed, more evolved, human beings.
Or, expressed differently, the changes wrought by causal forms – by wars, revolutions, empires, nations, and through means such as politics or social reform, or by governments – are transient, and do not, over centuries, affect human beings en masse. For humans remain and have remained basically the same; rather primitive beings, dependant on and in thrall to abstractions, to their emotions, to archetypal forces, and never developing their latent faculties, never fulfilling their Cosmic potential, with only a rare few human beings achieving wisdom.
This is why initiatory Occult groups and orders of our kind exist – to manifest and maintain such understanding over centuries; to produce and encourage, over centuries, Aeonic changes, and to develop, evolve, human beings by means of Occult Arts and thus in the only effective way: from within; esoterically; by changing their character, their nature.
This is also why we insist on a personal knowing, on inner alchemical change; on individuals learning from practical experience, both sinister and numinous and both exoteric and esoteric. Why we are organized as we are, as kindred families and nexions, as a kindred collective, and as a culture with traditions both esoteric and aural. And why we take a long-term view of matters both exoteric and esoteric – for our perspective is that of centuries, of Aeons.
The Order of Nine Angles
The ONA is thus not some ‘causal form’, but rather a type of nexion; a collocation of human beings connected over durations of causal Time in particular ways who, by virtue of being kindred both esoterically and exoterically maintain and expand their acausal presencing over such long-durations of causal Time. A causal form is just that: causal, denuded of or not possessing wyrd/acausal energy; a manufactured, lifeless, thing, a tool. A nexion is redolent of Wyrd, and is alive, a type of living entity, be such an entity an individual or a collocation of developed individuals manifest as an esoteric Order.
An esoteric Order with an Aeonic perspective produces both internal and external change in an affective, sinisterly-numinous, way. That is, we not only change a limited number of individuals, personally, individually, by our Occult Arts, over long-durations of causal Time, but also – because we are redolent of Wyrd – directly and indirectly influence others, greater in number than the number of our initiates, by our very existence, by our ethos, our methods, our philosophy, our mythos, with some for example adopting and adapting some of our praxis, some of our Occult Arts, some of our esoteric philosophy.
Thus does such an esoteric Order as the ONA provoke an evolutionary, a sinister-numinous, change in some of those so influenced, whether or not they know it and whether or not they try to hide it from themselves and others.
As I wrote in another recent essay:
” We grow and have grown slowly, as befits our Aeonic perspective. Slowly, through personal contact, a personal knowing, pledges of duty and loyalty based on our code of honour…It means we are something of a large, growing, unconventional family, whose relations and relatives are becoming dispersed around the Earth, and who – unlike many extended natural families – have a shared, supra-personal, purpose and a shared culture.
Naturally, like all families, sometimes there are disputes, as sometimes a young son or daughter leaves home to adopt another culture or none. But by and large the family stays together, because of our culture, our traditions, our practices, our Occult abilities and faculties, our very long-term esoteric aims and goals.
Which is one reason why many of our people have been with us, part of our family, for ten, twenty, thirty years and more, and why we have slowly grown through assimilating their friends, their sons, their daughters, their relatives, their colleagues. And why we have recruited, we still recruit and will continue to recruit, in the old-fashioned way.”
Order of Nine Angles
 For us, culture implies five important qualities, and these qualities are:
(1) empathy, (2) the instinct for disliking rottenness, (3) the faculty of reason, (4) pathei-mathos; and (5) a living aural tradition.
It is these qualities that not only distinguish us from other animals – and from Homo Hubris – here on terra firma but which and importantly enable us to consciously change, to develope, ourselves and so participate in our own evolution as beings.
For us, the cultivation and development of empathy is a Dark Art, part of the training of the Initiate. This particular Dark Art is a skill that rites such as that of Internal Adept develop. See, for example, the ONA text Empathy in the Esoteric Tradition of the ONA.
In respect of ‘the instinct for disliking rottenness’ see the ONA text Concerning Culling As Art.
 A very basic overview of causal and acausal is given in The Theory of the Acausal.
For how we use particular terms, refer to v. ≥ 3.07 of our A Glossary of Order of Nine Angles Terms.
The Seven Fold Way (also known as the Seven Fold Sinister Way) is outlined The Methods and Tradition of The Seven Fold Way, with an overview given in The Complete Guide to the Seven Fold Way, and which overview is also contained in the ONA pdf compilation The Requisite ONA (51 Mb) which includes copies of all the necessary texts, including Naos. See also the pdf compilation Enantiodromia – The Sinister Abyssal Nexion which deals with The Passing of The Abyss.
The training of the Rounwytha is mentioned in the text The Rounwytha Way: Our Sinister Feminine Archetype.
 Refer to texts such as The De-Evolutionary Nature of Might is Right.