A pdf version of this article is available here – roots-of-the-o9a.pdf

Note: This article was updated on 9 June 2013 by adding a reference to the book Studien zum antiken Synkretismus aus Iran und Griechenland.

Order of Nine Angles

Order of Nine Angles

Roots and Organization of the Order of Nine Angles

1. A Most Unusual Order

The Order of Nine Angles (ONA, O9A) is a controversial occult group for a variety of reasons. For it has been claimed that they “represent a dangerous and extreme form of Satanism” {1} having, as a reading of the voluminous ONA corpus {2} reveals,

“a distinct praxis, advocating as it does not only practical physical ordeals and what it terms Insight Roles, but also practical adversarial acts such as culling (human sacrifice), criminality, political extremism, and even terrorism.” {3}

In addition, the ONA is unlike most, if not all, contemporary Occult orders or organizations in that it has no centralized organization, no person claiming to be its leader, no formal membership, and – as the ONA – holds no public activities, meetings, or events, issues no public statements, and detests the use of titles. Instead, it is a particular type of secret society; a collection of covert localized groups (small clandestine cells) and anonymous individuals who identify with or who support its aims, methods, and goals; who apply its praxis to their own lives, and who often establish their own local ONA nexion and recruit people to join it. According the Order of Nine Angles themselves, they have always been based on the principle of

“self-replicating self-contained units; that is, based on the seeding, development and propagation of certain causal forms, and thence on the establishment of independent groups and independent individuals who would be freely provided with all the texts and materials necessary to either: (1) if they chose, to follow the Seven Fold Way on their own without any direct personal [centralized] guidance; or (2) to develop their own system based upon or inspired by the ONA, its causal forms, praxis, and mythos. These groups and individuals then would or could be the genesis of other seedlings.” {4}

It would be thus be more appropriate to talk and write not about the ONA as if it were an ordinary occult organization akin to the Church of Satan, or the Temple of Set – which it is not – but rather about the particular occult philosophy that is being propagated and has been propagated under the name ‘the order of nine angles’ and which occult philosophy influences or inspires – and has influenced or inspired – those who describe themselves as ONA and who therefore personally apply its praxis, who establish their own ONA nexion, or who develop their own praxis or occult system “based upon or inspired by the ONA, its causal forms, praxis, and mythos”.

This occult philosophy is ‘the sinister tradition’, the ‘O9A way’, or more accurately the modern esoteric philosophy of the pseudonymous Anton Long as described in the 2013 e-text by Richard Stirling entitled The Radical Sinister Philosophy of Anton Long, which details its ethics, epistemology, ontology, and praxis, and which ethics, epistemology, ontology, and praxis, mark it as a distinctive esoteric philosophy within the Western occult tradition.

An esoteric philosophy which includes, but is not limited to, (i) the self-initiatory Seven Fold Way of individual occult training with its ordeals, practical insight roles {5}, sorcery, grade rituals, esoteric chant, star game, and dark gods mythos {6}; (ii) the code (the praxis) of kindred-honour and the amoral utilization of mundanes; (iii) an adversarial, practical, individualistic, non-hierarchical, and subversive, form of Satanism and of the Left Hand Path {7}; (iv) the way of the Rounwytha {8}.

To develop such a “dangerous and extreme” esoteric philosophy, and to then propagate it, world-wide, by means of independent ‘self-replicating’ clandestine cells and covert operatives, is surely unique in the annals of modern occultism. Little wonder, then, that the O9A has attracted criticism.


Early and Later Writings

It is convenient to divide the writings of Anton Long – his esoteric philosophy – into two parts, before and after around c. 2000. Some of the later writings extensively elaborate on some of the topics mentioned in the early writings, with many of these later writings apparently dealing with altogether new topics.

Certainly, the majority of these later writings, especially those dating from 2009 onwards, have a different tone, with the rhetoric and propaganda – and the ‘satanic diatribes’ – of the earlier writings replaced by sometimes lengthy, staid, metaphysical musings.

However, as I described in my 2012 essay Developing The Mythos, The Order of Nine Angles In Perspective,

“…throughout its more than thirty years of public notoriety, the ONA has been consistent in its mythos, with their more recent texts (of c. 2009-2012) often or mostly just elaborating on this mythos or with the mythos merely being re-expressed using some newly developed terminology, such as the terms dark empathy and acausal-knowing.”

That is, most definitely before 2000, and probably in the early 1980s, the philosophy was complete, if only – in respect of some of the more advanced aspects – as yet untried, untested, by Anton Long himself.

For what these later writings seem to show is a writing from personal experience; with the early writings, for instance, just mentioning – or more often than not dealing only in a cursory manner with – topics such as the Abyss, pathei-mathos, and the cultivation of dark empathy. In effect, therefore, the later writings are those of a wiser man who, following his own journey along the Seven Fold Way, ventured into and beyond the Abyss to reach the penultimate stage of that Way.

2. Roots and Influences

A detailed study of all the works authored by Anton Long, from the 1970s to 2011 – from the novels in the Deofel Quartet to the Black Book of Satan, to Naos, the two volume Satanic Letters of Stephen Brown, the three volumes of Hostia, and later writings such as Pathei-Mathos and The Initiatory Occult Quest – reveal some of the roots of, or those who may have influenced, his esoteric philosophy and its development, and which roots and influences, despite silly claims made by some over the last two decades, are not from the likes of Crowley, the Hermetic Order of the Golden Dawn, LaVey or the Temple of Set, but rather from much older, and separate, occult traditions. Occult traditions that owe much to (a) ancient Greek hermetic writings (in the original Greek), (b) Arabic alchemical and Sufi texts (themselves often influenced by the writings of the Greek philosophers and possibly Hellenic hermeticism), (c) ancient Persian and Indic philosophy, and (c) an ancient pagan tradition indigenous to the British Isles.

The Nine Angles

The very name chosen by Anton Long, in the 1970s, to propagate his esoteric philosophy – the Order of Nine Angles – is interesting and indicative.

In a paper about the Order of Nine Angles read at an international conference about Satanism in 2009 {9} – a revised version of which was published in the 2012 book The Devil’s Party {10} – Senholt repeated the claim, prevalent in the previous two decades and repeated ad nauseam on the internet, that “the concept of the nine angles appears for the first time in published sources by the Church of Satan and the Temple of Set […] and this appears to be the probable source of inspiration to the ONA.”

However, Senholt, it seems, made no effort to study or even reference ancient Arabic alchemical and Sufi texts – many of which have not been translated into English or any modern language, and some of which MSS were acknowledged by Anton Long as a source {11}.

Senholt was also not familiar with references to ‘nine angles’ (or ‘nine emanations’, depending on the translation) in other ancient texts, including those mentioned by Professor Connell Monette of Al Akhawayn University, Morocco:

“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.” {12}

In addition, Senholt, and others, failed and fail to appreciate the relation between the term ‘nine angles’ and the ONA’s Star Game, which esoteric game is an abstract representation – developed in the 1970s and using alchemical terminology for the pieces – of both ‘the nine angles’ and of the ONA’s septenary system.

The Septenary System

Senholt, along with many others before and since, have dismissed the ONA’s septenary system as merely “a replacement for the Kabbalah […] a non-Semitic version of the Kabbalistic Sepherot” {13}, apparently unaware that a septenary system is mentioned in the early and important hermetic text (c. 2nd/3rd century CE) written in Greek, and which text is more popularly known in English translations and as the Pymander dialogue of the Hermetica attributed to Hermes Trismegistus.

According to this hermetic text – which pre-dates the Kabbalah by almost a thousand years – there is “a cosmic framework [a system] of seven” of which man is a part {14}, a septenary system which, as the ONA noted in some of their early MSS, the Elizabethan mathematician Robert Fludd made mention of in some of his writings, and which some medieval alchemical texts also make reference to.

As with the term nine angles – and what the ONA mean by angles {15} – the septenary system therefore not only harks back to times well before the emergence of the modern Western occult movement, but also to ancient sources that are Hellenic, Arabic, Persian, and Indic.

The Rounwytha

As Goodrick-Clark noted, “compared to the eclectic nature of American Satanism, many ideas and rituals of the ONA recall a native tradition of wicca and paganism” {16}. Something especially true of what the ONA – that is, Anton Long – describe as the Camlad Rounwytha tradition, hailing from the Shropshire and Herefordshire areas of England, and the marcher areas of Wales, and which tradition is quite unique in Western occultism, bearing little if any resemblance to the modern manufactured ‘wicca’ propagated by the likes of Gerald Gardener, and which pagan tradition cannot be found in books, ancient or modern.

For, in the Rounwytha tradition {17},

i) There are no named deities or divinities or ‘spirits’. No ‘gods’, no ‘goddess’. No demons.
ii) There are no spells or conjurations or spoken charms or curses; no ‘secret scripts’ and no ‘secret teachings’; indeed no teachings at all.
iii) There are no ‘secret book(s)’ or manuscripts; indeed, there are no writings.
iv) There are no ritual or Occult or ‘wiccan’ or ‘satanist’ elements at all.
v) There is no calendar, as calendars are usually understood, and thus no set dates/times for festivities or commemorations.
vi) There are no oaths made, no pledges written or said.
vii) There is no organization, no dogma, no codification of beliefs, no leader(s), no hierarchy, and no stages or grades of ‘attainment’.

Instead, the Rounwytha way is the way of “a particular and a natural sensitivity: to human beings, to Nature (and especially the land, the weather), to living-beings (especially animals) and to the heaven/Cosmos. A wordless, conceptless, feeling of connexions, and of the natural balance that we mortals, being unwise, have such a tendency to upset.”

This is most certainly not the modern wicca of ‘harming none’, for it is also the ancient pagan way of

“knowing the nature of the rotten: human, animal, land. Of the need, sometimes, to cleanse, perchance to cull. As when there was the knowing that a certain individual doing a certain deed was bad, rotten – and not because they had offended some named and powerful god or goddess, and not because such a deed contravened some law or decree said to be divinely inspired or laid down by some sovereign or by someone who claimed authority from some god or gods or ‘government’, but because such a deed signed that person as rotten, and who thus, like a rotten piece of meat eaten, might or most probably would cause sickness, or spread disease, among us, among the land. Hence why their removal – by exile or by cull – would end (cure) the sickness, restore the balance their rotten deeds and they themselves had caused to be upset, restoring thus the natural flow, and gifts, of Life: of health, fecundity, happiness, good fortune.” {17}

In effect, the conceptless empathic and often reclusive way of the Rounwytha is what the initiate following the Seven Fold Way finds beyond The Abyss at the very end of their life-long occult quest (the sixth sphere of the seven forming the Tree of Wyrd), for it is that essence that has, for over a thousand years, been described as Lapis Philosophicus; and what Anton Long has termed the sinisterly-numinous, which is “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.” {18}

3. Conclusion

From its inception the O9A have (that is, Anton Long from the 1970s has) claimed five things.

(1) That their septenary system, manifest in their Seven Fold Way, is ‘the genuine Western occult tradition’ pre-dating the Kabbalah and that they have simply “made public various aspects of it and extended it in some particular ways”. One particular extension is the Star Game; another, Insight Roles.

(2) That their sinister tradition or philosophy exists to be lived, being (a) the way of practical, exeatic, experience and learning from such experience; (b) the way of ordeals (such as the rite of internal adept) and (c) the way of developing skill in their Dark Arts {19}. This way is difficult, individualistic, and takes time.

(3) That their pantheon of ‘dark gods’ are part of a garbled, aural, tradition – a mythos – and like the entity termed Satan may or may not be ‘real’, and may or may not be archetypes; and that it is for each individual to discover for themselves, via practical experience of sorcery, the truth of the matter.

(4) That the primary aim of their way – that is, of the O9A philosophy of Anton Long – is to aid the development of Adepts and thus hasten the development of a new type of human being and thence fulfil the potential that human beings possess; and that this aim will take a century or (more likely) far longer to achieve.

(5) That, importantly, their O9A way, as it now exists, is not sacrosanct or dogmatic and (a) should be added to, evolved, and refined, as a result of the esoteric pathei-mathos of those who have lived it, and (b) can and should be adapted and developed and changed, in whole or in part, by others who are or who have been inspired by or influenced by it.

In conclusion, therefore, the esoteric philosophy of Anton Long as manifest in the Order of Nine Angles could be usefully summed up as one man’s codification, amalgamation, and development, of (a) several disparate traditions, of diverse origins and periods, and of (b) his own pathei-mathos from his exeatic life, into a practical and flexible and modern, and unique and subversive and individualistic, esoteric system.

These disparate traditions, of diverse origins and periods, include the ancient Corpus Hermeticum; Arabic, Sufi, Persian, Indic, and medieval Western alchemical, texts; and an aural English-Celtic pagan tradition.

R. Parker
2013

 

Footnotes

{1} Per Faxneld: Post-Satanism, Left Hand Paths, and Beyond in Per Faxneld & Jesper Petersen (eds) The Devil’s Party: Satanism in Modernity, Oxford University Press (2012), p.207

See also Nicholas Goodrick-Clarke, Black Sun, New York University Press, 2002, p. 218.

{2} An extensive bibliography is provided in Richard Stirling, The Radical Sinister Philosophy of Anton Long. e-text 2013

{3} Stirling, op.cit

{4} Playing The Sinister Game. ONA e-text, dated 122 yfayen (updated Jan 2012 CE)

{5} “Through the practice of ‘insight roles’, the order advocates continuous transgression of established norms, roles, and comfort zones in the development of the initiate […] This extreme application of ideas further amplifies the ambiguity of satanic and Left Hand Path practices of antinomianism, making it almost impossible to penetrate the layers of subversion, play and counter-dichotomy inherent in the sinister dialectics.”  Per Faxneld and Jesper Petersen, At the Devil’s Crossroads in The Devil’s Party: Satanism in Modernity. Oxford University Press, 2012, p.15.

{6} The Seven Fold Way is described in detail in the two freely available ONA pdf compilations (i) The Requisite ONA – A Practical Guide to the Sinister Sorcery of the Order of Nine Angles (of 981 pages, and which includes a facsimile copy of the 1989 Naos MS) and (ii) Enantiodromia – The Sinister Abyssal Nexion.

{7} This subversive individualistic Satanism is evident in (i) the ONA’s 1984 text The Black Book of Satan, where there is a self-initiation, ceremonial rituals, and with the individual expected to form their own independent Satanic group, under the banner of the ONA, and recruit members for it; and in (ii) classic ONA texts, from the 1980s, published in Left Hand Path zines such as Nox.

It is also evident – perhaps more so – in ‘the drecc’ or niner; the lone operative expected to do practical heretical and criminal (or even terrorist) deeds in pursuit of going beyond and transgressing “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)

The ONA define the Left Hand Path as,

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)

{8} The way of the Rounwytha is outlined in the following ONA texts, all authored by Anton Long. (i) The Rounwytha Way in History and Modern Context; (ii) Alchemical Seasons and The Fluxions of Time; (iii) Denotatum – The Esoteric Problem With Names.

{9} Senholt, Jacob C: Political Esotericism & the convergence of Radical Islam, Satanism and National Socialism in the Order of the Nine Angles. Norwegian University of Science and Technology, Conference: Satanism in the Modern World, November 2009

{10} 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

{11} Anton Long. Presencings Of A Hideous Nexion. e-text. Dated 122 yfayen.

In a MS dated 107yf and entitled Quod Fornicatio sit Naturalis Hominis, Anton Long mentions that the title given to one Arabic MS, of only a few folios, that he used as a source, Al-Kitab al-Aflak, was obviously a much later addition, being in a different hand, and that those folios were probably once part of a larger MS.

{12} Mysticism in the 21st Century, chapter 5. e-text. 2012

{13} Senholt, op. cit., p.253

{14} For references to a septenary system in ancient Iranian texts, see Reitzenstein and Schaeder Studien zum antiken Synkretismus aus Iran und Griechenland, (Studien der Bibliothek Warburg), Teubner, Leipzig, 1926.

{15} Esoterically, the ONA use the term angles to refer to what is represented by the elements of the Star Game – the nine aspects of the three basic alchemical substances whose changing and permutations (over seven boards/spheres, or via seven archetypal and thus septenary forms) in causal time represents a particular presencing of acausal energy. The nine angles (or dimensions) therefore are a nexion – a map – that is the presencing of the acausal evident in our psyche and consciousness, and thus a link between us, Nature, and ‘the heavens’ (the cosmos) beyond.

{16} Goodrick-Clarke, op.cit. p.218

{17} The Rounwytha Way in History and Modern Context

{18} The Adeptus Way and The Sinisterly-Numinous. Version 2.03. 123 yfayen

{19} The Dark Arts listed and taught by the ONA include sorcery or magick (external, internal, aeonic), acausal empathy (aka dark-empathy) developed by rites such as that of internal adept, and the acausal-thinking developed by the Star Game.


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Order of Nine Angles

Order of Nine Angles

On Leaving, Joining, Leadership, and Time

In respect of the Order of Nine Angles, the majority of individuals who show an interest in, or who declare they are ONA/O9A or are associated with us, sooner or later leave or move on to other things, be such things Occult, personal, or otherwise; with their motives or reasons for such a leaving or for such a moving-on being almost as varied as the individuals themselves.

Most who leave or move-on do so after a few months or after a year or so, and do so quietly, with no explanation, public or private, although one or two will make, and latterly have made, some public announcement, sometimes critical of the ONA or critical of those involved with it or assumed to be involved with it, or critical of what they assume or believe is the way the ONA is developing. Sometimes someone who has been associated with – or even been a part of – the ONA for some years will leave.

Does all this – all this coming and going, and such pronouncements about leaving – matter? No, it does not matter. Why not? Because it is expected, and natural; and has been occurring for over thirty years.

It does not matter (i) because of the aims and goals of the ONA; (ii) because of the time-scale – of decades and centuries – on which the ONA operates; (iii) because of how the ONA is structured; and (iv) because of what the ONA really is.

As mentioned some years ago:

“One of the basic aims of the ONA is to create genuine Adepts – that is, individuals who question, who are rational; who possess genuine magickal skills; who have gone to and beyond their own limits. Essentially, the ONA is a LHP organization – there is no morality; no limits; no sycophancy. In fact, the ONA in its essence is profoundly anarchic, and may be said to preach and practice genuine anarchy {1}. The ONA system, such as it is, is for only limited guidance, on a direct individual basis, to be given. The novice, the Initiates, are expected to learn by trial and error, by practical experience […]

It needs to be made clear, yet again, that every Initiate is expected to work many things out for themselves, that the ONA is only a guide; it is practical experience, self-insight, and self-honesty, which matter.”

Source – http://web.archive.org/web/20111004064402/http://nineangles.wordpress.com/reply-to-some-criticism/

As AL wrote in 2009 ev regarding those following the traditional praxis of the Seven Fold Way:

“Over the decades, several people have come and gone – some only achieved External Adept; a few achieve Internal Adept. Of those who wander away, and give up or renounce their Sinister quest, one or two return, having learnt much – about themselves – during their exile.

Yet some of those who wander away or who may renounce their quest may still have done some useful work; may still have presenced the Sinister in some way, and thus have contributed something, or affected some changes, however small. Some of these may even have been manipulated into doing such things, into contributing such things, by a Master, or a Mistress, with their leaving or their renunciation a sign of their failure.

For such renunciations – whatever the reasons, or the reasons such people tell themselves – are expected, and indeed natural; part of the selection process itself. Those who go have failed, and proven themselves unsuitable; for the real, and the most important test, is that which lies beyond Internal Adept and which signifies the change from Adept to Master/Mistress. Of those who thus progress beyond the Abyss, there have been no renunciations.

Each Grade, of Internal Magick, is thus a test, a selection; and the move away from each Grade toward the next is also itself a test, a selection, and one which lasts many an alchemical season – in exoteric-speak, which lasts for some or often many many years.

Again, such people, such failures, should be viewed in the perspective of centuries: of the progression toward our Sinister goals, our disruption of the Old Order, our presencings of the acausal darkness, and the emergence of the New Aeon, whose Sinister magickal energies are already being felt, by some, and whose exoteric affects are slowly causing causal changes.”  Source – https://lapisphilosophicus.wordpress.com/toward-the-formless-acausal/

In addition, and importantly, two things need to remembered. First, that the Order of Nine Angles is and always has been based on the principle of

“self-replicating self-contained units; that is, based on the seeding, development and propagation of certain causal forms, and thence on the establishment of independent groups and independent individuals who would be freely provided with all the texts and materials necessary to either: (1) if they chose, to follow the Seven Fold Way on their own without any direct personal [centralized] guidance; or (2) to develop their own system based upon or inspired by the ONA, its causal forms, praxis, and mythos. These groups and individuals then would or could be the genesis of other seedlings, with some forms – such as Insight Roles – when used by such people aiding the sinister infiltration of the societies of the West.” https://lapisphilosophicus.wordpress.com/ona-classic-texts-archive/playing-the-sinister-game/

Second, that the ONA has and always has had both an exoteric [causal] and an esoteric [acausal/Aeonic] purpose and nature; a dual nature [sinister/numinous; sinisterly-numinous] manifest in (α) a leaderless, a non-structured, non-hierarchical collective (or collection) of (often clandestine) individuals, groups, and nexions, who are all – in some way or other, and in whole or in part – guided by or inspired by the esoteric philosophy of Anton Long {2}, and in (ω) the ancestral and occult pathei-mathos of the individual Rounwytha and of the Inner ONA {3}. 

Thus, α [alpha] implies – necessitates – the continuing development/reformation/counter-reformation of ‘the theory and praxis of the ONA’ by both individuals and groups, sans sycophancy, with the consequent subversion of existing forms and structures and the development of new ones; while ω [omega] implies – necessitates – the pursuit, over decades, of Lapis Philosophicus by a few (often reclusive) individuals and thus them adding to not only the occult pathei-mathos of the ONA but to the ancestral pathei-mathos germane to all human beings.

But it is only to be expected that only a few, now, will appreciate and understand all of this. Meanwhile, people will continue to ‘join’ and to leave what is exoterically known and exoterically described as The Order of Nine Angles.

O9A
June 2013 ev

Notes

{1} On the matter of anarchy, qv the following for example:

a) The text The ONA and Anarchy first circulated in 1991 ev, included in some compilations of ONA MSS published in the 1990s, and available here –

http://web.archive.org/web/20111004064308/http://nineangles.wordpress.com/ona-and-anarchy/

b) The Letter to Aquino, dated 7th September 1990 ev, in Vol i of The Satanic Letters of Stephen Brown

A useful, working, definition of anarchy is “that way of living which regards the authority of The State as unnecessary and possibly harmful, and which instead prefers the free and individual choice of mutual and non-hierarchical co-operation”.

{2} For an outline of this esoteric philosophy, see https://lapisphilosophicus.wordpress.com/about-2/philosophy-of-anton-long/

{3} https://lapisphilosophicus.wordpress.com/inner-ona/


A pdf version of this text is available here – sinister-philosophy-of-anton-long.pdf (162 kB)
Order of Nine Angles

Order of Nine Angles

The Radical Sinister Philosophy of Anton Long
A Review of The Contemporary Secret Society Known As The Order of Nine Angles

Contents

Introduction
A Theory of Ethics – Culling, Amorality, Satanism, and Exeatic Living
An Ontology – The Aeonic Perspective, Nexions, and the Sinisterly-Numinous
An Epistemology – Dark Arts and a Life of Sorcery

Conclusion

Appendix –
The Code of Kindred Honour
Notes and References
Bibliography


Introduction

There is, in this review of the Order of Nine Angles, no speculation regarding and no attempt made to prove ‘who is behind the pseudonym Anton Long’ beyond stating, in this Introduction, the well-known fact that the prime suspect does deny and always has denied using the pseudonym Anton Long. Neither will this work speculate about the contemporary ‘influence’ or the ‘importance’ of Anton Long and the esoteric group, association, or ‘secret society’ [1] – the Order of Nine Angles (ONA, O9A) – that he founded in 1972, beyond making, in this Introduction, the following observations: (i) the attention recently paid to the ONA by various academics and mainstream authors [2]; (ii) the interest in the ONA from those curious about or desirous of involvement with occultism and/or Satanism and/or what is often referred to as the Left Hand Path; (iii) the number of those publicly or anonymously identifying with the ONA and/or establishing ONA/ONA-type nexions or groups; (iv) the number of those publicly or anonymously using ONA ideas and praxis (in whole or in part) and/or using ONA terminology.

Instead of such speculation about authorship and influence, this work deals with the esoteric, the sinister and the practical, philosophy propounded by Anton Long, and accepts (i) the premise that this Anton Long is, despite recent attempts at obfuscation (mostly by those involved with the ONA), one person; (ii) that this one person is, as Senholt – and others – have suggested “paramount to the whole creation and existence of the ONA” [3]; and (iii) this one person is also the author of the whole vast corpus of ONA works, with only a few exceptions [4], from the 1970s until 2011 when he publicly announced his retirement [5].

Thus, when writing or speaking about the ONA we are essentially writing and talking about the esoteric philosophy of Anton Long.

A reading of the ONA corpus [6] – of works authored by Anton Long from the 1970s until 2012 – reveals an esoteric, an occult, philosophy radically different, in theory and praxis, from other occult philosophies of both contemporary Satanism and the Left Hand Path in general. A difference and a radicality [7] that can be usefully summed up by roughly dividing the ONA corpus into the following subjects or themes:

i) Culling, Amorality, and Exeatic Living
ii) The Code of Kindred Honour
iii) Labyrinthos Mythologicus
iv) Baeldraca – Causal and Acausal Terror
v) Seven Fold (Sinister) Way – Grade Rituals, Ordeals, Insight Roles
vi) Dark Gods, Nexions, and the Acausal
vii) Aeonics and the Sinister Dialectic
viii) Pathei-Mathos and the Initiatory Occult Quest
ix) The Dark Arts
x) The Rounwytha Tradition
xi) The Sinisterly-Numinous
xii) Esoteric Chant and The Star Game
xiii) The Mythos of Vindex

This incomplete division alone suffices to distinguish the ONA from all other contemporary Satanist and the Left Hand Path philosophies, groups and individuals (self-professed or otherwise). For not only does the ONA have its own, original, terminology – for example, exeatic, the Sinisterly-Numinous, nexions, Labyrinthos Mythologicus, Sinister Dialectic, and so on – it also has a distinct praxis, advocating as it does not only practical physical ordeals and what it terms Insight Roles, but also practical adversarial acts such as culling (human sacrifice), criminality, political extremism, and even terrorism.

Given that this review concerns the philosophy expounded by Anton Long, and thus by his Order of Nine Angles, it is relevant to mention what a specific philosophy involves. It is generally accepted that to be regarded as a philosophy an individual should propose (i) an ontology, describing and explaining the concept of Being, and beings, and our relation to them; (ii) a theory of ethics, defining and explaining what is good, and what is bad; (iii) an epistemology, describing how truth and falsehood, and knowledge, can be ascertained. In addition, a philosophy should be able to give some answers to, or have some suggestions regarding, obvious questions such as ‘the meaning and purpose of our lives’, as well as explain or suggest how this particular posited purpose, of the philosophy, might be achieved.

As this review of the ONA – of the works of Anton Long – will attempt to show, the ONA has a specific (esoteric) ontology, an (esoteric) theory of ethics, and an esoteric epistemology, as well as answers to such questions as ‘the meaning and purpose of our lives’ and practical (not theoretical) suggestions as to how this purpose might be achieved. What is particularly interesting, in the context of contemporary Satanism and the Left Hand Path in general, is that the philosophy of Anton Long completely rejects the ethics of ‘might is right’ and the patriarchal ethos, proposing instead a morality based on the concept of personal, and kindred, honour and the division of human beings into ‘mundanes’ and those who manifest, or who have the potential to manifest, what is termed a Baeldracian nature.


A Theory of Ethics – Culling, Amorality, Satanism, and Exeatic Living

In many essays, recent and otherwise, Anton Long describes culling – the practice of human sacrifice according to guidelines laid down by the Order of Nine Angles – as one of the basic principles of the ONA and as a task every ONA person is expected to undertake; a test of their commitment to the sinister, exeatic, way of life and to the ONA; and a sign of their character, with refusal or an inability to so cull revealing the person as unsuitable for the ONA and as a mundane.

For instance, in Satanic Sacrifice and Satanic Thinking [8] Anton Long wrote:

“If there is one thing which expresses the essence of the Satanic ethos it is culling; and if there is one way to detect a pseudo-Satanist it is their attitude to culling.”

This expectation and requirement to undertake such a conventionally amoral deed or deeds, and such a test of commitment and of personal character, expresses not only the reality of the exeatic ONA way but of how they understand, and define and practice, Satanism. An understanding, definition, and practice which has led to the statement that the Order of Nine Angles “represent a dangerous and extreme form of Satanism.” [9]

In A Glossary of Order of Nine Angles Terms (version 3.07) Anton Long defines 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,” with mundanes defined, in the same glossary as “those who do not live by the law of the sinister-numen,” and which law is variously termed, in the ONA corpus, the law/code of sinister-honour, the law of the new aeon, the sinister code, and the code of kindred honour [given in full in the Appendix to this review]. And it is mundanes who are the target of most ONA culls, as Anton Long explains in the aforementioned Satanic Sacrifice and Satanic Thinking:

“For us, culling is natural fact of life – of how we live, or how we desire to live. Of course, there are different ways of culling mundanes – not every culling takes place, or needs to take place, in some Satanic ceremony or ritual, although obviously that is a great source of Satanic joy. A good way of culling is war; another is stirring up religious and political conflict; another is insurrection, revolution, assassinations, and so on. In fact, any means of conflict offers opportunities for culling; opportunities for those of Satanic character to weed out the weeds and reduce the surplus population of mundanes. Another, more personal way – and a good means of developing Satanic character – are ‘accidents’. And so on.”

Which mention of “insurrection, revolution, assassinations, and so on” and of stirring up religious and political conflict is germane to how the ONA understand Satanism. According to Anton Long in his 122 yfayen text Toward Understanding Satanism:

“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 […]

No restrictions are placed on the individual, so that they are free (and often encouraged) to transgress norms, to be exeatic in a social, personal, and legal, way. For example, to undertake a culling or two; and, should they so desire, to use violence, to go to extremes, to learn certain anti-social, baleful, skills such as those of a fraudster or a robber or dealing in drugs. Of course, this is wicked of us, a diabolical thing to do, which is exactly the heretical point and most certainly is an example of being conventionally bad in moral character, disposition.”

In a footnote, he adds:

“Several older, exoteric, polemical, ONA MSS outline this wickedness, this diabolism. For example the texts (i) Satanism, Sacrifice, and Crime – The Satanic Truth, and (ii) The Practice of Evil, In Context, both originally circulated in 1986 ev, and later included in compilations such as Hysteron Proteron (1992 ev). Most of these early diabolical MSS were (given their irresponsible content) only privately circulated, but a few of them appeared in internal ONA journals such as Exeat and Azoth.”

This diabolical amorality, this wickedness, however, as Anton Long makes clear, must be placed in the context of ‘us’ (the ONA, those following the code of kindred honour) and of ‘them’ (the mundanes, who do not follow ‘our’ code) – or 9 and Non-9 as we might with some humour describe them. As stated in the Introduction to the code of kindred honour “the Code sets certain standards for our own personal behaviour and how we relate to our own kind and to others.” In effect, and with one exception, the amoral acts are or can be perpetrated on those who are non-9 while those who are 9 are considered as ‘brothers and sisters, as kin’ and treated in accordance with the code of kindred honour. Similarly, it is, again with one exception, those who are non-9 who can be culled. The one exception, in both cases, being children, as Anton Long explained in the text Children and the ONA, dated 122 Year of Fayen:

“In respect of our children, we accept responsibility for them and for their development until they reach such an age as they are developed, mature, enough to make their own informed choices, which is generally around sixteen years of age. Before this age, we are their guardians. After this age, then and only then are they free to join us and our activities […] as a result of them making their own decision and being given the absolute freedom to so choose. Thus, when they reach this age, they are given the choice, and should they choose not to pledge themselves – and thus do not accept our code of kindred honour – then our responsibility for them ends, and they have to make their own way in the world of humans […]

Our law of honour does not apply to adult mundanes of sound body and mind, and thus such human beings are considered fair game, a resource; although should it be necessary – for example in the matter of individual culling – our honour demands that we give them a sporting chance by subjecting them to certain tests in order to verify their mundane character. Thus and importantly, the children of mundanes – those below the age of sixteen or so – are not considered mundanes per se.That is, we accord such children – until they reach the age of choice, of maturity – a certain respect, which in practical terms means they are exempt from being considered fair game, a resource. This naturally excludes us from involvement with certain activities involving children and also means that individuals of certain proclivities, involving children, are regarded by us as dishonourable individuals who most certainly are not of our kind.”

In respect of amorality, Anton Long, in his 2011 text A Satanism Too Far, writes

“We of the Order of Nine Angles do not, never have, and never will condemn acts of so-called terrorism (individual or undertaken by some State), nor do we condemn and avoid what mundanes regard as evil or as criminal deeds. For us, all such things are or could be just causal forms or causal means, and thus are regarded by us as falling into three categories, which categories are not necessarily mutually exclusive: (1) things which might or which can be the genesis of our individual pathei-mathos and which thus are the genesis of our own sinister weltanschauung; (2) things which aid our sinister dialectic or which are or might be a Presencing of The Dark; or (3) things that can or could be a test, a challenge, a sinister experience, too far for someone who aspires to be one of our sinister kind, someone who thus fails the test, balks at the challenge, or is destroyed or overcome by the experience.

For our criteria are not those of morality; are not bounded by some abstract good and evil; are not those defined by the laws manufactured by mundanes. Our criteria is the amorality of personal judgement and personal responsibility, whereby we as individuals decide what may be right or wrong for us based on our own pathei-mathos, and act and take responsibility for our acts, knowing such acts for the exeatic living they are or might be, and knowing ourselves as nexions possessed of the ability, the potential, to consciously – via pathei-mathos and practical sinister experience – change ourselves into a new, a more evolved, species of life. Herein is the essence of Satanism, for us.

Importantly, Anton Long makes it clear that Satanism, for the ONA, is just “a presencing of dark forces/acausal energies – a form/mythos – only relevant to the current Aeon,” and is but as outer, an exoteric, form – and one means of provoking and encouraging radical and diabolical change and reformation in the present aeon, which present aeon is one aeon among a progression of aeons and each of which aeons last, according to the ONA – that is, in the esoteric philosophy of Anton Long – for around two thousand years. [10]

Similarly, the ONA understand Satan in a unique, non-dogmatic, manner. In the 2011 text The Discovery and Knowing of Satan – Satan, Acausal Entities, and The Order of Nine Angles, Anton Long explains that,

“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 […]

(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 […]
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 [denotatum], and which awareness is of opposites-as-appearance not as Reality.”

In the Sinister Tradition of the ONA, therefore, the individual is tested, expected to undergo ordeals [11]; expected to live and experience an exeatic, and amoral, a diabolical, way of life – which way of living includes culling – and also engage in practical occult activity of a certain type in order to discover for themselves, from personal experience, the nature of Reality, for:

“…wisdom – one goal of the Adept; acquiring a true, balanced, understanding; the dis-covering/revealing of Reality – has its genesis in the combination of: (a) personal suffering, (b) a learning from adversity, (c) the development of certain Occult skills, and (d) practical personal experience. That is, that all these diverse experiences [and] all such experiences are necessary for interior, esoteric, change within the individual. Not just ‘personal practical experience’; not just Occult skills, and not just a ‘learning from adversity/challenges’, but also and importantly a learning from personal suffering: from grief, severe trauma (physical and/or emotional), personal loss, and an encounter (or many encounters) with the imminent possibility of one’s own death.” [12]

For in the philosophy of Anton Long – and therefore in the theory and the praxis of the ONA – the goals of personal and societal change, reformation, and evolution, together with the personal journey toward wisdom and the discovery of Lapis Philosophicus are central, since

“…our real work, both as individuals and as an Order – our Magnum Opus – is genuinely esoteric and Occult, and thus concerned with lapis philosophicus and not with some purely causal self-indulgence, or some ephemeral outer change in some causal form or forms, or with using such forms to try and effect some external change. For it is this esoteric, this Occult, work which will, affectively and effectively, introduce and maintain the Aeonic changes we desire and plan for – in its own species of acausal Time.” [13]

Which is to say that the ONA is not a group of Satanists (or satanists) culling, doing diabolical deeds, and inciting chaos for their own amusement and pleasure, but an entirely different kind of beast. A secret society of individuals, tried and tested, bound together by a code of kindred honour, who are not only dedicated to personally finding Lapis Philosophicus, but who are also, as a secret cabal, dedicated to changing, transforming, society itself by whatever radical means, whatever outward form – however amoral – that they consider might be useful and productive. A change, a transformation, in order, via their sinister dialectic, to create new societies “based on new tribes and a tribal way of living where the only law is that of our kindred honour.” [14] Here again we have the thread of kindred honour running through the activities of the ONA and guiding them toward, and shaping, their aims.

Which aims include (i) using ‘the sinister tradition’ to create sinister Adepts and, over a long period of causal Time, aid and enhance and create that new, more evolved, human species of which genuine Sinister Adepts may be considered to be the phenotype; (ii) using the sinister dialectic to aid and enhance and make possible entirely new types of societies for human beings, with these new societies being based on new tribes and a tribal way of living where the only law is that of our kindred honour; and (iii) “for our new species to leave this planet we call Earth (our childhood home), and establish ourselves among the star-systems of our own Galaxies, and other Galaxies. This leaving of our childhood home will, with its challenges, its experiences, and its opportunities, enable us to mature, and further evolve, as a species.” [15]

An Ontology – The Aeonic Perspective, Nexions, and the Sinisterly-Numinous

An essential part of the philosophy of Anton Long is ‘the aeonic perspective’, a term used

“…to describe some of our pathei-mathos, some of our experience; that is, to describe some knowledge we have acquired […] 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 […]

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.” [16]

In simple terms, the aeonic perspective relates to the ontology proposed by the philosophy, which is of causal and acausal being and beings; of ourselves as a nexion – ‘a connexion’ – between causal and acausal; with living beings in the causal – including human beings – understood as possessing both an exoteric and an esoteric (an ‘occult’) nature (or being). The esoteric aspect is generally hidden from (unperceived by and thus unknown to) mundanes (intentionally or otherwise). In addition ‘causal abstractions’ and words and naming obscure or can hide the esoteric nature (the essential character) of things, often because they describe, or denote, or refer only what is causal and/or mundane. [17]

Sorcery, and the Dark Arts in general [18], are regraded as one significant and practical means of discovering – knowing – the esoteric nature of living beings, with sorcery defined [19] as “the presencing of acausal energy in the causal by means of a nexion. By the nature of our consciousness, we, as human individuals, are one type of nexion – that is, we have the ability to access, and presence, certain types of acausal energy.”

For, according to Anton Long, the aeonic perspective means 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.” [20]

Which brings us to an important if neglected part of Anton Long’s philosophy, 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 […]

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.

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. That the necessity of this knowing, this living, this type of learning, has been overlooked or forgotten by many interested in the Order of Nine Angles is both interesting and indicative.

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.” [20]

In effect, the sinisterly-numinous is the thread that binds the whole ONA together; the balance attained when an Internal Adept progresses into and emerges from the sinister Abyssal nexion, and thus acquires the beginnings of wisdom, and where the path toward lapis philosophicus is clearly seen and clearly understood. A balance of (i) the exeatic, adversarial, amoral livings and sinister deeds and sorcery of the first stages – from Initiate to External Adept – with (ii) the experience, the pathei-mathos of the extended Grade Ritual of Internal Adept, and the ways of numinous living that precede the Rite of The Abyss [21].

It is the sinisterly-numinous that reveals the principle of ‘might is right’ for the de-evolutionary doctrine it is [22]. Being a practical, as well as a theoretical philosophy, Anton Long describes what the sinisterly-numinous means in an easily understandable, if provocative, way, and – importantly – from the viewpoint and the character of the Internal Adept preparing to undertake the Rite of The Abyss and thus preparing, after a successful passing through The Abyss, to undertake works of Aeonic sorcery to aid the sinister dialectic:

“…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. Therefore one exoteric, and old, archetype which still usefully expresses something of the sinisterly-numinous for those of the male human gender is the chivalrous warrior of stories such as Le Morte d’Arthur but where the supra-personal ‘numinous’ element is not the religion of the Nazarene but rather our code of kindred-honour or something similar. Or, if one desires a more modern, heretical, and somewhat more accurate (but still incomplete, imperfect) archetype, there are the warriors of the Waffen-SS, and what they were, of course, rather than what propaganda and lies about them have made them appear to be.” [19]

An EpistemologyDark Arts and a Life of Sorcery

As mentioned above, in the philosophy of Anton Long the Dark Arts are regraded as a significant and a practical means of discovering – of knowing – the esoteric nature of living beings, including ourselves. These Dark Arts of the ONA include pathei-mathos, learning from the experience of adversity and from life-threatening situations:

“What pathei-mathos as a Dark Art does, has done, and can do is allow the individual to outwardly experience and to internally confront within themselves both the sinister and the numinous, the ‘light’ and the ‘dark’, and to thus learn from – or fail to learn from – such experiences, interior and exterior. Which is why Occult, initiatory, methods such as the Seven Fold Way and the Way of the Rounwytha exist and were originally devised, for they provide context, a living tradition (ancestral pathei-mathos/’guidance’) and form a tried and tested path toward the goal of positive, evolutionary, individual change and toward the goal of acquiring wisdom.”  [11]

Thus, one of the main purposes for the existence of the ONA is to provide such practical experiences – through tests, ordeals, Grade Rituals, and so on – and to encourage the Initiate and the Adept to seek them out and to live in such an exeatic manner that they garnish such experiences by that very manner of exeatic living.

The Dark Arts therefore enable an individual to acquire an acausal knowing and a causal knowing – of ‘things’, of other humans, and other living beings – as well as an honest self-knowing, and it is the Dark Arts, their cultivation and their practice, which define the sorcerer/sorceress and their way of life. From the simple external (hermetic and ceremonial) sorcery of the Initiate and the External Adept, to the sorcery of sinister-cloaking (such as Insight Roles), to the sorcery of The Star Game and Esoteric Chant, to the aeonic sorcery of the Magus/Mistress and the Rounwytha, an aeonic sorcery of which the living ONA, the secret society bound by oaths of kindred honour, is an essential part.

For the philosophy of Anton Long, ‘truth’ is revealed by this combination of acausal knowing and a causal knowing, this living of the life of the sorcerer/sorceress, with the important proviso that what is so revealed by such a living is individual, part of the life, the very being, of the sorcerer/sorceress; a result of their effort and the development of that individual judgement that pathei-mathos makes possible; and that part of acausal knowing – of what is or may be relevant – is mythos, for:

“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.” [23]

The living, the numinous, truths that the life of the sorcerer/sorceress reveals are, being personal, non-transferable and non-dogmatic, and can seldom be expressed in words which non-Adepts can understand:

“We only had to learn to not only see as we can see but did not know we could but also to know, to understand, to feel, to appreciate, what is seen, sans denotatum, and be such denotatum words (verbal, written), symbolic, ideation (of ‘the mind’), archetypal, or whatever. The first part of this ‘secret’ concerns a certain knowledge: about ‘the living water’, azoth; about the nature of Time, of Being, of consciousness, of the Cosmos, and thus about our nature as mortal existents, as beings, in this realm of phenomenon; of how we are Time beyond its perceived dichotomy and are and have been and will be Being, and have the potential to become/return-to Being beyond our perceived temporary existence as conscious mortal beings. But one has to be ‘there’/here – now/then/when and in/within/beyond Time – in order to ‘see’, to know, to feel, to appreciate, to understand, this. The rest is either preparation or null.” [24]

Conclusion

A study of the complete ONA corpus – from the 1970’s to 2012 – reveals that the esoteric, occult, philosophy of Anton Long is manifest in the following:

(i) Ontology.

The Cosmos consists of both acausal and causal Space-Time, having causal and acausal being and beings; with humans – because of the faculty of reason – a type of nexion between causal and acausal universes.

Living beings in the causal – including human beings – are regarded as having both an exoteric and an esoteric nature (or being). Exoteric refers to the outer (or causal) form, or meaning, or nature, or character, or appearance, of some-thing; while esoteric refers to its occult/inner/acausal essence or nature. What is esoteric is that which is generally hidden from mundanes (intentionally or otherwise), or which mundanes cannot perceive or understand. Causal abstractions tend to hide the esoteric nature (character) of things, and/or such abstractions describe or refer to that-which is only causal and mundane and thus devoid of Dark/Esoteric Empathy.

Sorcery, and the Dark Arts in general, are regraded as a means of discovering – knowing – the esoteric nature of living beings.

Sorcery is defined as “the presencing of acausal energy in the causal by means of a nexion. By the nature of our consciousness, we, as human individuals, are one type of nexion – that is, we have the ability to access, and presence, certain types of acausal energy.”

Humans have the potential to transcend, beyond their mortal causal death, to the realms of the acausal, and which realms are said by aural tradition to contain acausal beings/entities, some of whom may have manifested in our causal realm in the past.

(ii) Theory of ethics.

What is good is what is honourable in personal and kindred terms, with such honour – defined by ‘the code of kindred honour’ – being regarded than more valuable, of a higher ethical value, than personal desires and the causal life of an individual. Such kindred honour is regarded as one means to an acausal existence after mortal death.

This honour demands that an individual is judged by – is distinguished by – their conduct, their behaviour, meaning no distinction is made in respect of, or on the basis of, gender, ethnicity, sexual preference, social status, place of birth, or occupation.

Mundanes are defined as those who lack the quality – the arête – of personal and kindred honour, and can therefore be treated as a resource, or encouraged to change, to reform themselves, by following the ONA way.

(iii) Epistemology.

Knowledge is divided into causal and acausal knowing, which compliment each other, with both regarded as necessary to attain wisdom.

Causal knowing is regarded as attainable through reason, scholarly learning, rational observation (experimental science), self-insight, exeatic living, and learning from practical experience (pathei-mathos).

Acausal knowing is regarded as attainable through dark/sinister empathy, Insight Roles, Grade Rituals, Dark Arts, and sorcery. Dark Arts include Esoteric Chant and The Star Game. The Seven Fold Way is considered a practical means of acquiring acausal knowing.

Truth can be revealed by living the life of a sorcerer/sorceress and thus by seeking lapis philosophicus, the jewel of the alchemist.

(iv) The meaning and purpose of our lives.

To evolve into a new, a higher, species by acquiring both causal and acausal knowing and by living according to kindred honour, and which living means new communities whose law is based on kindred honour.

For this new species to – by whatever means, be it via causal or acausal technology or a combination of both – to explore and settle other planets and star systems.

(iv) How this particular posited purpose, of the philosophy, might be achieved.

By sinister dialectics and individuals following the ONA Way, currently manifest in the Seven Fold Way, with the proviso that the ONA is a living, evolving nexion, an ancestral pathei-mathos, acceptive of and receptive to the change, adaptation, and innovation of ‘those who know’: in current practice, those who have undertaken both the extended rite of Internal Adept and the Camlad rite of The Abyss and who thus change, adapt, and innovate on the basis of their causal and acausal knowing acquired via pathei-mathos and sorcery. For it is such sorcery and such personal pathei-mathos – such exeatic experience – over durations of causal time (of decades) that are the only acceptable standard, not words, dogma, ideology, ideas, abstractions, or zeal.

Vindex – manifest in the Vindex mythos – is one esoteric prediction of one exoteric means of how the new ways of living might be created from the destruction of the old. The prediction states that Vindex can be male or female, of any perceived ethnicity and sexual orientation, and be born in any land, but is marked – known – by their adherence to the cause of kindred honour, by their practical warrior skills and experience, and by their dislike of the Magian ethos and thus by dislike of the nation-State and its laws.

As noted above, while the secret society that is the Order of Nine Angles is receptive to change, adaptation, and innovation, this has to come internally; currently, from those who have travelled along the Seven Fold Way, and thus culled, undertaken the extended rite of Internal Adept and the Camlad rite of The Abyss [24], and who thus have the esoteric ability, knowledge and experience – the wisdom – required. The difficulty of so travelling, the natural selection along the way, and the decades of time required for this journey of discovering Lapis Philosophicus, thus ensures the practical and the Aeonic continuation of the ancestral, esoteric, pathei-mathos – the living philosophy of Anton Long – which is the heart of the living ONA. For so few now are in a position to so contribute, in a significant manner, to that ancestral, esoteric, pathei-mathos.

Richard Stirling
February 2013 ev

Notes and References

[1] The term ‘secret society’ is appropriate when considering the ONA given aspects of its praxis, and its consistent statements – made over some thirty years – regarding anonymity, its lack of direct contact information, and its ‘inner ONA’ consisting “of individuals, known to each other personally, and from traditional nexions, of the Grade of Internal Adept and above.” (Noble Guide to the Dark Arts, ONA text dated 119 year of fayen).

The ONA has also stated – in documents such as Presencing Azoth, Phase Three 119 – c.157 and Notes on Phase One and Phase Two – that its ‘third phase’ requires the secret infiltration of society and the secret recruitment of people in certain professions and occupations – for example, in academia, the artistic professions, the military, and the police.

In regard to anonymity, qv. the editorial note in volume one of the 1992 ONA publication The Satanic Letters of Stephen Brown: “It has been for many centuries an established principle among LHP Adepts to work in a reclusive manner in secret…”

[2] qv., for example, the Bibliography – Non-ONA Works given below.

[3] Senholt, Jacob. Secret Identities in The Sinister Tradition: Political Esotericism and the Convergence of Radical Islam, Satanism and National Socialism in the Order of Nine Angles, in Per Faxneld & Jesper Petersen (eds): The Devil’s Party: Satanism in Modernity, Oxford University Press. 2012.

According to Goodrick-Clarke in his book Black Sun, ‘Anton Long’ codified “its teachings into a fully developed system of initiation and training for adeptship.”

[4] The few exceptions are works by ‘Beesty Boy’ aka ‘Christos Beest’ aka Richard Moult. His works amount to his Sinister Tarot; his Internal Adept journal, a few essays in the 1990s; his recorded ‘self-immolation rite’; some recorded chants and music; and some of his sinister pathway workings first published as Caelethi in ‘103 Era Horrificus’ and, in some editions, given the subtitle Black Book of Satan II.

These works serve to illuminate, illustrate (as in the Sinister Tarot and some other paintings), in some cases explain, and in some cases (such as the Internal Adept journal) are good practical examples of, the theory and praxis of the ONA. They are the works of a creative and talented individual assiduously following the Seven Fold Way from Initiate to Internal Adept (but not beyond). Thus, despite their merits, what they do not do is contribute to, or extend, the philosophy of Anton Long as that esoteric philosophy is manifest in the main Anton Long corpus and in the secret society known as the Order of Nine Angles.

[5] qv. (i) Documents of the Inner ONA Sunedrion, Oxonia 122 yf; (ii) Presencing Azoth, Phase Three 119 – c.157 and Anton Long, The Enigmatic Truth, dated December 2011 CE.

In The Enigmatic Truth, Anton Long writes:

“The wisdom acquired, the finding of lapis philosophicus during the penultimate stage of the Way – means two particular things, and always has done. (i) living in propria persona, in a private manner and sans all posing, all rhetoric, all pomposity, all ideations; and (ii) having an appreciation, an awareness (sans words, ritual, thought) of what is now sometimes known as the acausal – of Nature, the Cosmos, of the connexions that bind life and thus of the illusion that is the individual will, and which illusion sillily causes a person to believe ‘they’ are or can be ‘in control’. These two things form the basis of a particular and reclusive way of life of a particular type of person: the type known, in one locality, as the rounerer of The Rouning.”

Interestingly and perhaps importantly, in a footnote and in respect of in propria persona, he quotes – using the original spelling – a sixteenth century text:

“He wolde be in his owne persone, the example of our hole iourney.” William Bonde [lector philosophiae] – The Pylgrimage of Perfection (1526 ce), i. sig. Dvi.

[6] The ONA corpus, dating from 1974 to 2012, consists of printed books, a roll of microfilm, hundreds of pages of typewritten MSS, five occult novels, several collections of short stories, several volumes of various published journals and zines, archives of private letters and e-mails, thousands of pages of publicly available e-texts (in both pdf and html formats) and several collections of privately printed or privately distributed items.

The items and works of this corpus accessed and read for the purpose of this review are cited/listed in the Bibliography – ONA Texts, and which listing includes printed books, MSS, privately printed items, archives of private letters and e-mails, e-texts (in both pdf and html formats) as well as the two extant ONA authorized internet blogs and web archives of the now defunct authorized websites (nineangles.info and camlad9) which websites contained ONA articles and downloadable texts. Many articles/essays by Anton Long – including more recent ones – are accessible in pdf compilations issued by the ONA, such as the five volume ONA Classic Texts (122-123 yf) and The Requisite ONA – A Practical Guide to the Sinister Sorcery of the Order of Nine Angles (121 Year of Fayen).

When several different or updated versions of the same text exist, I have generally used to the later version, as for example version 1.03 of Knowing, Information, and The Discovery of Wisdom, and Version 2.03 of The Adeptus Way and The Sinisterly-Numinous.

[7] Radical as in advocating what is far-reaching, or considered extreme; and of or belonging to what is considered as fundamental to the subject(s) in question. The subjects in question here being ‘the sinister’ and the reformation, the change, of human beings and of human societies.

[8] The essay is included in the 2011 pdf compilation The Non-Essential Anton Long.

[9] Per Faxneld: Post-Satanism, Left Hand Paths, and Beyond in Per Faxneld & Jesper Petersen (eds) The Devil’s Party: Satanism in Modernity, Oxford University Press (2012), p.207. ISBN 9780199779246

[10] An aeon “is a particular presencing of certain acausal energies on this planet, Earth, which energies affect a multitude of individuals over a certain period of causal time. One such affect is via the psyche of individuals. This particular presencing which is an Aeon is via a particular nexion, which is an Aeonic civilization, which Aeonic civilization is brought-into-being in a certain geographical area and usually associated with a particular mythos.” A Glossary of Order of Nine Angles Terms (version 3.07)

The ONA concept of Aeons is outlined in texts such as Naos. An important part of this concept is ‘the sinister dialectic’ which is, as stated in the aforementioned Glossary, “the name given to Satanic/Sinister strategy – which is to further our evolution in a sinister way by, for example, (a) the use of Black Magick/sinister presencings to change individuals/events on a significant scale over long periods of causal Time; (b) to gain control and influence; (c) the use of Satanic forms and magickal presencings to produce/provoke large scale changes over periods of causal Time; (d) to bring-into-being a New Aeon; (e) to cause and sow disruption and Chaos as a prelude to any or all or none of the foregoing.”

The mythos of Vindex is considered a necessary part of this sinister strategy; qv. Vindex and the Tyranny of The Magian in Magian Occultism and The Sinister Way, n.d but c. 2011.

[11] Anton Long. Pathei-Mathos and The Initiatory Occult Quest. 123 yfayen

[12] Tests and ordeals are part of the ONA’s Seven Fold Way, and – as outlined in Naos – include physical challenges, Insight Roles, and Grade Rituals.

[13] Anton Long. O9A Adversarial Action – Success or Failure? 122 yfayen

[14] Frequently Asked Questions About The Order of Nine Angles. Version 4.05. 123 Year of Fayen

[15] The first two aims are stated in various ONA texts, including Frequently Asked Questions About The Order of Nine Angles. Version 4.05, 123 Year of Fayen. The third aim is taken from Guide To The Kulture and Sinister Ethos of the ONA, 121 Year of Fayen.

[16] Anton Long. The Aeonic Perspective of the Order of Nine Angles. 122 yfayen

[17] The basic ideas of causal and acausal – and of esoteric sorcery – are outlined in Naos. See also The Ontology and Theology of Traditional Satanism. 119 yf

In respect of exoteric and esoteric natures, refer, for instance, to Alchemical Seasons and The Fluxions of Time, which is included in the pdf compilation Marcheyre Rhinings (122 Year of Fayen). See also Denotatum – The Esoteric Problem With Names.

Discerning the esoteric from the exoteric is an important part of the training of the Internal Adept, and which training includes the Grade Ritual of Internal Adept.

A rounwytha is a person naturally gifted with – or who learns – the ability to discern the esoteric nature of beings. For the rounwytha tradition of the ONA, see The Rounwytha Way In History and Modern Context (2011 CE) and Questions From A Modern Rounwytha Initiate (122 yf)

[18] The Dark Arts are explained in Anton Long’s text The Dark Arts of The Sinister Way. Version 2.01. 119 yf (revised 122 yf)

The Dark Arts include not only sorcery (external, internal, aeonic, and ceremonial and hermetic) but also Acausal Empathy (aka sinister-empathy aka dark-empathy) and Acausal Thinking.

[19] The definition is from A Glossary of Order of Nine Angles Terms (version 3.07)

[20] The Adeptus Way and The Sinisterly-Numinous. Version 2.03. 123 yfayen

[21] The Rite of The Abyss is given in the pdf compilation Enantiodromia – The Sinister Abyssal Nexion. 122 Year of Fayen. The compilation also contains some notes relating to preparations for the rite. What is not given – but taught orally – is the Oath of The Abyss.

[22] Anton Long. The De-Evolutionary Nature of Might is Right. 122yf

[23] Anton Long. Pseudo-Mythology and Mythos – Lovecraft, The Dark Gods, and Fallacies About The ONA. 121 Year of Fayen

[24] Anton Long. Lapis Philosophicus. 2/2/123 yfayen

[24] The extended rite of Internal Adept involves the candidate in living, for around six months, in an eremitic way, in a wilderness area, bereft of human contact and modern comforts. The Camlad rite of The Abyss requires the candidate to live alone, without speaking, in an underground cavern or isolated dark cave for a lunar month, dependant on food and water brought and left by a fellow ONA member.


Appendix – The Code of Kindred Honour

Introduction

The Code sets certain standards for our own personal behaviour and how we relate to our own kind and to others. Our Code, being based on honour, thus concerns personal knowing, and therefore demands that we judge others solely on the basis of a personal knowing of them – on their deeds, on their behaviour toward us and toward those to whom we have given a personal pledge of loyalty.

We know our own kind by their deeds and their way of life; that is through a personal knowing.

The O9A Code of Kindred Honour

Those who are not our kindred brothers or sisters are mundanes. Those who are our brothers and sisters live by – and are prepared to die by – our unique code of honour.

Our Kindred-Honour means we are fiercely loyal to only our own ONA kind. Our Kindred-Honour means we are wary of, and do not trust – and often despise – all those who are not like us, especially mundanes.

Our duty – as individuals who live by the Code of Kindred-Honour – is to be ready, willing, and able to defend ourselves, in any situation, and to be prepared to use lethal force to so defend ourselves.

Our duty – as individuals who live by the Code of Kindred-Honour – is to be loyal to, and to defend, our own kind: to do our duty, even unto death, to those of our brothers and sisters to whom we have sworn a personal oath of loyalty.

Our obligation – as individuals who live by the Code of Kindred-Honour – is to seek revenge, if necessary unto death, against anyone who acts dishonourably toward us, or who acts dishonourably toward those to whom we have sworn a personal oath of loyalty.

Our obligation – as individuals who live by the Code of Kindred-Honour – is to never willingly submit to any mundane; to die fighting rather than surrender to them; to die rather (if necessary by our own hand) than allow ourselves to be dishonourably humiliated by them.

Our obligation – as individuals who live by the Code of Kindred-Honour – is to never trust any oath or any pledge of loyalty given, or any promise made, by any mundane, and to be wary and suspicious of them at all times.

Our duty – as individuals who live by the Code of Kindred-Honour – is to settle our serious disputes, among ourselves, by either trial by combat, or by a duel involving deadly weapons; and to challenge to a duel anyone – mundane, or one of our own kind – who impugns our kindred honour or who makes mundane accusations against us.

Our duty – as individuals who live by the Code of Kindred-Honour – is to settle our non-serious disputes, among ourselves, by having a man or woman from among us (a brother or sister who is highly esteemed because of their honourable deeds), arbitrate and decide the matter for us, and to accept without question, and to abide by, their decision, because of the respect we have accorded them as arbitrator

Our duty – as kindred individuals who live by the Code of Kindred-Honour – is to always keep our word to our own kind, once we have given our word on our kindred honour, for to break one’s word among our own kind is a cowardly, a mundane, act.

Our duty – as individuals who live by the Code of Kindred-Honour – is to act with kindred honour in all our dealings with our own kindred kind.

Our obligation – as individuals who live by the Code of Kindred-Honour – is to marry only those from our own kind, who thus, like us, live by our Code and are prepared to die to save their Kindred-Honour and that of their brothers and sisters.

Our duty – as individuals who live by the Code of Kindred-Honour – means that an oath of kindred loyalty or allegiance, once sworn by a man or woman of kindred honour (“I swear on my Kindred-Honour that I shall…”) can only be ended either: (1) by the man or woman of kindred honour formally asking the person to whom the oath was sworn to release them from that oath, and that person agreeing so to release them; or (2) by the death of the person to whom the oath was sworn. Anything else is unworthy of us, and the act of a mundane.

 


 


Bibliography
ONA Texts

Printed works

§ The Black Book of Satan. Thormynd Press, 1984, ISBN 094664604X
§ Satanic Letters of Stephen Brown. Two volumes. Thormynd Press, 1992
§ Hostia, Secret Teachings of the ONA. Three volumes, 1991-1992
§ Satanism: An Introduction for Occultists. 1992, ISBN 0946646295
§ Hysteron Proteron. 1992
§ Satanism: A Basic Introduction for Prospective Adherents. Second edition, 1992
§ The Deofel Quartet. Anton Long 119yf revised editions. Privately printed 2011
§ Documents of the Inner ONA Sunedrion, Oxonia, 122 yf. Privately printed 2012
§ Documents and Transcripts Relating to the ONA Sunedrion, Florida. Privately printed 2012

MSS

§ Naos – A Practical Guide to Modern Magick. Typewritten & spiral-bound MS. 1989 [Xerox copies subsequently distributed by Brekekk]
§ The Requisite ONA. A Practical Guide to the Sinister Sorcery of the Order of Nine Angles. 981 pages. 121 Year of Fayen [Incorporates a Xerox copy of the 1989 Naos MS]
§ The Sinister Abyssal Nexion. 14 pages. 122 Year of Fayen

e-texts

§ Anton Long. Eulalia: Dark Daughter of Baphomet. 2008 CE [pdf]
§ Anton Long. The Discovery and Knowing of Satan – Satan, Acausal Entities, and The Order of Nine Angles. 2011 ev
§ A Camlad Rounerer [Anton Long]. The Rounwytha Way In History and Modern Context. 2011 CE
§ Magian Occultism and The Sinister Way, n.d but c. 2011. [pdf]
§ Anton Long. Baeldraca – From Causal To Acausal Terror. 121 Year of Fayen [pdf]
§ The Non-Essential Anton Long. 121yf [pdf]
§ Anton Long. Toward The Abyss – A Guide for the Internal Adept. 122 Year of Fayen
§ Anton Long. Presencings Of A Hideous Nexion. 122 Year of Fayen
§ Anton Long. Denotatum – The Esoteric Problem With Names. 122 Year of Fayen
§ Anton Long. Toward Understanding Satanism. 122 yfayen
§ Anton Long. The Dark Arts of The Sinister Way. Version 2.01. 119 yf (revised 122 yf)
§ Anton Long. The Geryne of Satan. 122 Year of Fayen (revised 2455853.743)
§ Marcheyre Rhinings. 122 Year of Fayen [pdf]
§ ONA Classic Texts. Five volumes. 122-123 yf [pdf]
§ A Glossary of Order of Nine Angles Terms. Version 3.07. 123 yfayen [pdf]
§ Frequently Asked Questions About The Order of Nine Angles. Version 4.05. 123 Year of Fayen [pdf]
§ Anton Long. Alchemical Seasons and The Fluxions of Time. 123 Year of Fayen
§ Anton Long. Knowing, Information, and The Discovery of Wisdom. Version 1.03. 123 Year of Fayen

Archives

§ Microfilm. Documents from the ONA, Temple of the Sun, and various other occult groups. 1968-1988 [Private collection]
§ The Sinister Tarot. Original art-work by Richard Moult. c.1989 onwards. Some Tarot images missing. [Private collection]
§ Anton Long. Selected correspondence. 1986-2012 [Private collection]
§ CD-ROM. Download of all items from the (now defunct) authorized nineangles.info website. November 2012.

Web resources

§ ONA authorized blogs, accessed 2/2/2013 –

https://lapisphilosophicus.wordpress.com

http://rounwytha.wordpress.com/

The vast majority of items on the above blogs were authored by Anton Long.

§ Internet archive of 2012 ONA authorized website, accessed 2/2/2013 –

http://web.archive.org/web/20120117235238/http://www.nineangles.info/

The vast majority of items on that website were authored by Anton Long.

§ Partial internet archive of 2005 ONA authorized ‘mirror website’, accessed 2/2/2013

http://web.archive.org/web/20051213011018/http://camlad9.tripod.com/

The vast majority of items on that website were authored by Anton Long.


Bibliography – Non-ONA Works



§ Goodrick-Clarke, Nicholas. Black Sun: Aryan Cults, Esoteric Nazism, and the Politics of Identity. New York University Press, 2002.

§ Kaplan, Jeffrey, ed. Encyclopedia of White Power: A Sourcebook on the Radical Racist Right. Rowman & Littlefield Publishers Inc., 2000.

§ Kaplan, Jeffrey. Nation and Race: The Developing Euro-American Racist Subculture, Northeastern University Press, 1998, ISBN 1-55553-331-0

§ Leather, Stephen. Midnight. Hodder & Stoughton. 2011. ISBN 978144470066

§ Leather, Stephen. Nightmare. 47North. 2012. ISBN 9781612182315

§ Monette, Connell. The Order of Nine Angles, in Mysticism in the Twenty-First Century. [Forthcoming, Al Akhawayn University, Fall 2013]

§ Per Faxneld & Jesper Petersen (eds). The Devil’s Party: Satanism in Modernity, Oxford University Press, 2012. ISBN 9780199779246

§ Senholt, Jacob. Secret Identities in The Sinister Tradition: Political Esotericism and the Convergence of Radical Islam, Satanism and National Socialism in the Order of Nine Angles, in Per Faxneld & Jesper Petersen (eds): The Devil’s Party: Satanism in Modernity, Oxford University Press. 2012. ISBN 9780199779246

§ Sieg, George: Angular Momentum: From Traditional to Progressive Satanism in the Order of Nine Angles. Norwegian University of Science and Technology, Conference: Satanism in the Modern World, November 2009


Order of Nine Angles

ONA Classic Texts Archive

The links below are to articles (in html) or to pdf files of some of the more interesting Order of Nine Angles texts and documents and MSS written, distributed, or published, during the past forty years. Some of the texts, documents and MSS deal with, or record, the aural Camlad tradition.

Several of the pdf files are taken from Order of Nine Angles Classic Texts series, in five volumes, first issued in a limited printed edition of eleven in 2011 ce.

This archive will serve as useful resource to those interested in the non-Magian ONA Occult tradition and the aural Camlad esoteric tradition.


ONA Classic Texts Part One

O9A Texts Part One
(pdf 3.1 Mb)

(1) Knowing, Information and The Discovery of Wisdom
(2) The Initiatory Occult Quest
(3) The Adeptus Way
(4) Satanic Letters I
(5) Satanic Letters II


ONA Classic Texts Part Two

(1) The Deofel Quartet
(2) Breaking The Silence Down
(3) Tales of The Dark Gods
(4) The Occult Fiction of the ONA

O9A Texts Part Two
(pdf 3.4 Mb)


ONA Classic Texts Part Three

Included in Part Three of the series ONA Classic Texts, are various ONA works relating to Satanism: for example, the traditional Black Book of Satan as well as the more recent A Guide to Modern Satanism, and the seminal text The Ontology and Theology of Traditional Satanism.

Special mention should be made of the texts (i) Defining Satanism, (ii) The Geryne of Satan, and (iii) Magian Occultism and The Sinister Way. For these place the Satanism of the ONA into historical and philosophical perspective and reveal how different the Satanism of the ONA is, and was, to the mundane, Magian, Satanism of groups such as Anton LaVain’s Church of Satan and Aquino’s Temple of Set.

Also included are a variety of other texts – some recent, some dating back ten or so years – important for an understanding of the ONA, its sinister strategy, its heresy, and its mythos.

O9A Classic Texts Part 3
(pdf 1.3 MB)


ONA Classic Texts Part Four

o9a-classic-texts-part4.pdf
(2.1 Mb)


ONA Classic Texts Part Five

Publication pending


Lapis Philosophicus


Lapis Philosophicus – the jewel of the alchemist; the goal that the alchemist, through alchemy, seeks. Possession of this jewel is, according to aural tradition, sufficient to gift the alchemist with both wisdom and the secret of a personal immortality.

Let me begin the story – of the secret of lapis philosophicus – at the end, and which writing about this particular story will be the last writing of mine on any Occult, esoteric, matter, and thus the end of my chatter.

The story ends with an anticipated discovery: that the penultimate stage (however named: Magus, GrandMaster, GrandLadyMaster) of that life-long genuine Occult journey which begins with initiation (of whatever kind: hermetic, ceremonial, self) is the same whether one began on, and thence followed, what has been described as ‘The Left Hand Path’, or whether one began on, and thence followed, what has been described as ‘The Right Hand Path’. For in the context of beyond The Abyss, such designations based on such a dichotomy become, and are, irrelevant because without sense and meaning.

That is, the ‘outer secret’ of the inner, the real, the living, alchemy is that the end and the result of both our apparently separate journeys is the same; the same place, the same understanding, the same knowledge. For wisdom is undivided, the same for all of us, whatever we believed or assumed when we began. Or expressed another way, lapis philosophicus is what it is, and always has been, and does what it does, and always has done, in terms of how it affects and changes those few who have succeeded in their decades-long endeavor and thus discovered it, and discovered it where it has always been hidden.

Naturally those who have not discovered, not found, lapis philosophicus either will not appreciate this or will disagree with it; as will, of course, all those who pretend to others (and/or to themselves) that they have found lapis philosophicus and thus claim or award themselves some exalted title or some Occult grade or whatever.

As I mentioned in a previous MS:

“Our real work, both as individuals and as an Order – our Magnum Opus  – is genuinely esoteric and Occult, and thus concerned with lapis philosophicus and not with some purely causal self-indulgence, or some ephemeral outer change in some causal form or forms, or with using such forms to try and effect some external change. For it is this esoteric, this Occult, work which will, affectively and effectively, introduce and maintain the Aeonic changes we desire and plan for – in its own species of acausal Time.”

Furthermore, this work as one moves after decades of pathei-mathos toward The Abyss of necessity involves a living of the sinisterly-numinous. For those of the LHP – having followed ‘the sinister’ – living numinously for a period of some years; for those of the RHP – having followed ‘the numinous’ – living sinisterly for a period of some years. For such a living (and the pathei-mathos which of necessity is part of it) is a means to know, to live (to move toward becoming) the natural balance, the Life, beyond abstracted opposites and all abstractions. There develops thus a knowing of Wyrd, an Aeonic perspective, taking the ‘sinister’ individual beyond personal destiny, beyond the self, and far beyond the attempted, the primitive, deification of the ego of the charlatans and the novices of one particular ‘path’. After which follows the ordeal of The Abyss which, for both types, both paths, is a living alone for a month or more in a certain difficult if simple manner, as for example outlined in the traditional Camlad rite of the abyss.

What, then, is the ‘inner secret’ of the living alchemy? What in other words is the nature of lapis philosophicus, the affects, of the object whose discovery is the ultimate purpose of our life-long Occult journey? The last part of this ‘secret’ is symbolized by the last stage/grade, begun but not yet attained as one’s mortal nexion closes: during the right alchemical season, and at the right causal Time beyond one’s mortal power to choose, to decide, for it is when it is, and will by the discovery of lapis philosophicus become known and can neither be chosen/decided by us nor forestalled by any means. The middle part of this ‘secret’ is that the object of our journey never really was distant and neither was it hidden at all; we only assumed or believed it was, and we only had to learn to not only see as we can see but did not know we could but also to know, to understand, to feel, to appreciate, what is seen, sans denotatum, and be such denotatum words (verbal, written), symbolic, ideation (of ‘the mind’), archetypal, or whatever. The first part of this ‘secret’ concerns a certain knowledge: about ‘the living water’, azoth; about the nature of Time, of Being, of consciousness, of the Cosmos, and thus about our nature as mortal existents, as beings, in this realm of phenomenon; of how we are Time beyond its perceived dichotomy and are and have been and will be Being, and have the potential to become/return-to Being beyond our perceived temporary existence as conscious mortal beings. But one has to be ‘there’/here – now/then/when and in/within/beyond Time – in order to ‘see’, to know, to feel, to appreciate, to understand, this. The rest is either preparation or null.

Anton Long


Some Occult Terms Briefly Explained


Aeonic Perspective

The expression ‘the Aeonic perspective’ – also known as the Cosmic perspective – is used to describe some of our esoteric/Occult 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.

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, dependent 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.


Alchemy

al-χημία [ from χῡμεία ] – ‘the changing’.

According to aural tradition, esoteric alchemy – the secret alchemy – is a symbiotic process that occurs between the alchemist and certain living ‘things’/elements, the aim of which symbiotic process is to acquire or to produce Lapis Philosophicus, and which ‘jewel of the alchemist’ is reputed to possess both the gift of wisdom and the secret of a personal immortality.

Alchemy, correctly understood and appreciated, is not – as the mis-informed have come to believe or been led to believe – concerned with the changing, the transformation of inert, lifeless, substances (chemical or otherwise) but with the transformation of the alchemist by a particular type of interaction with living ‘things’, human, of Nature, and of the Cosmos, and of living ‘things’ existing both in the causal and the acausal realms. [Hence the old association between alchemy and astronomy.] This interaction, by its nature – its physis – is or becomes a symbiotic one, with the alchemist, and the substances/things used, being thus changed by such a symbiosis.

That is, it is concerned with what we describe as ‘the sinisterly-numinous’; with accessing and using/changing the acausal energies of living beings, and which acausal energies of necessity include the psyche of the alchemist.

Hence, esoteric alchemy is a particular type of ‘internal change’ within and of the individual as well as a practical esoteric Art involving the manufacture/use of particular types of esoteric – living – substances/’beings’/things.


Esoteric

By esoteric we mean not only the standard definition given in the Oxford English Dictionary, which is:

” From the Greek ἐσωτερικ-ός. Of philosophical doctrines, treatises, modes of speech. Designed for, or appropriate to, an inner circle of advanced or privileged disciples; communicated to, or intelligible by, the initiated exclusively. Hence of disciples: Belonging to the inner circle, admitted to the esoteric teaching.”

 

but also and importantly pertaining to the Occult Arts and imbued with a certain mystery, and redolent of what we term ‘the sinisterly-numinous’.


Psyche

The psyche of the individual is a term used to describe those aspects of an individual – those aspects of consciousness – which are hidden, or inaccessible to, or unknown to, the individual. Basically, such aspects can be considered to be those forces/energies which do or which can influence the individual in an emotional way or in a way which the individual has no direct control over or understanding of. One part of this psyche is what has been called “the unconscious”, and some of the forces/energies of this “unconscious” have been, and can be, described by the term “archetypes”.

In practical terms, the psyche of the individual is a nexus, between causal and acausal.

 

Wisdom

By term wisdom we mean not only the standard dictionary definition – a balanced personal judgment; having discernment – but also the older sense of having certain knowledge of a pagan, Occult, kind to do with livings beings, human nature, and concerning Nature and ‘the heavens’. To wit, possessing certain faculties, such as esoteric-empathy, a knowing of one’s self; possessing an Aeonic knowing; and thus knowing Reality beyond, and sans, all causal abstractions.



The Day's Consecration by Richard Moult

The Rounwytha Way
Our Sinister Feminine Archetype

 

The way of the Rounwytha is the way of the independent, strong, empath: of those who have developed their natural, their latent, their empathic and muliebral, abilities, qualities, and skills, both exoteric and esoteric [1].

Given the nature of these abilities, qualities, and skills, the overwhelming majority of individuals who follow the Way of the Rounwytha are women – who thus embody our sinister feminine archetype – although a minority are men who, following The Seven Fold Way into and beyond the Abyss, have successfully melded the sinister with the numinous and who thus embody and are that rare archetype, The Mage, with such archetypes, by the nature of such entities, being in constant fluxion. Or, expressed exoterically, being an expression of the uniqueness of such esoteric individuals.

Among these 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.

Rounwytha skills and abilities were evident, for example and in varying degrees, in the Oracle at Delphi, in the Vestales of Rome; in the wise, the cunning, women of British folklore and legend; in myths about Morgan Le Fey, Mistress Mab, and Ἀμαζόνες; and in historical figures such as Cleopatra, Lucrezia Borgia, and Boudicca.

It is these skills, abilities, and qualities, and the women who embody them, that the Magian ethos (and its abstractions) and religions such as as Nasrany, Islam, Judaism, and the patriarchal nation-State, have suppressed, repressed, and sought to destroy, control, and replace. It is these skills, abilities, and qualities, and the women who embody them, that the distorted, Magian-influenced and Magian-dominated, Homo Hubris infested, Occultism and ‘Satanism’ of the modern West – with their doctrines such as the patriarchal ‘might in right’ or the vapid ‘harming none’ of modern wicca – have also suppressed, repressed, and sought to destroy, control, and replace.

Esoterically, these skills, abilities, and qualities, were celebrated and maintained by the pagan aural tradition of the British Isles, a tradition mentioned in the ONA text, Denotatum, The Esoteric Problem With Names (ONA Esoteric Notes – Rounwytha 3)

Traditional Rounwytha Rites and Training

According to ONA aural tradition, the Rounwytha way – as the etymology of Rounwytha suggests – is the way of a few wise women who dwelt and who dwell in the Marches areas of the British Isles, and in particular in rural South Shropshire and areas around Trefyclawdd and the Camlad.

There are only three rites of this tradition: one celebratory [2], and two to train, to breed, the Rounwytha. The training is and was simple, and involves the candidate in living, for two whole alchemical seasons [3], alone in an isolated area, as per what is now known as the Rite of Internal Adept, followed – some unfixed causal Time later (sometimes a year later, sometimes longer) – by undertaking the Camlad Rite of The Abyss, and which Rite lasted for a whole lunar month [4].

To these three traditional rites, the ONA added – nearly four decades ago – another, in order to train candidates in certain necessary Martial skills, with this training lasting from six months to (more usually) a year. [5]

Thus, this simple training of the Rounwytha develops in the candidate the necessary esoteric and exoteric skills, abilities, and qualities, and breeds the women (and the few men) who embody them.

To give one, often misunderstood, example. A certain knowledge of herbs was/is a useful Rounwytha skill, and some of this knowledge could be, and sometimes was, acquired from an older Rounwytha. But in essence such knowledge is a knowing arising from the development and use of skills such as esoteric-empathy so that such learned knowledge (causal knowledge) would only and ever compliment the personal knowledge (the acausal knowledge) such skills imparted. Esoteric-empathy, combined with the ability of intimation, would enable the nature, the character [the physis, the essence] of living-plants to be dis-covered and thus their personal qualities known and appreciated. Similarly, a knowing of what might ail some person is, for the Rounwytha, just such an acausal knowing – arising from employing the skills, abilities, and qualities, of a Rounwytha, and not something learned from someone else or from books.

Hence, the Rounwytha needs no props, no outer causal forms, no esoteric ceremonies, rituals, chants, or whatever. They just are – they just are uniquely themselves, with their gifts, their abilities, their foibles, their knowing and their skills, and a knowing how to use all these, in either a numinous or a sinister way, or in a sinisterly-numinous way.


The Future Rounwytha

The traditional Rounwytha, pre-ONA and as manifest in many traditional ONA nexions, can and should be the inspiration for new esoteric and thus archetypal forms. That is, a guide and inspiration for women who desire to or who have liberated themselves from the restrictions of Magian abstractions and Magian-Nasrany made archetypes, and which abstractions include political feminism, since such ‘feminists’ for example almost always act within ‘the law’ as made by The State and often demand more State-made laws to ensure ‘their rights’ (political, social, economic, religious) and which notion of ‘rights’ is itself an abstraction.

In contrast, our new female esoteric and archetypal ways of living derive from four important things:

(1) Women of our kind living by our code of kindred honour who thus are ready, willing, and able (trained enough) to defend themselves and rely on themselves and thus who possessed attitude, and skill enough, and/or carry weapons enabling them to, defeat a strong man or men intent on attacking or subduing them.

(2) Women of our kind placing this personal code of honour before any and all laws made by some State, and thus replacing supra-personal authority (of, for example, some State or institution) with their own self-assured and individual authority.

(3) Women of our kind relying on their own judgement, a judgement developed and enhanced by pathei-mathos, by learning from direct practical experience, from tough challenges, and one’s mistakes.

(4) Women of our kind developing and using their natural, their latent, their empathic and muliebral, abilities, qualities, and skills – such as empathy and intuition.

It is no co-incidence that these express the unique, living, sinisterly-numinous ethos of our unique living adversarial, defiant, and anti-State, kulture.

 

Order of Nine Angles
123 yfayen

Notes

[1] By the term muliebral we mean: of, concerning, or relating to the ethos, the nature [physis], the natural abilities, of women. From the Latin muliebris. We use this particular term in a precise and esoteric way, as we do with many other terms which also have or have acquired a common, exoteric, meaning – for example, the terms psyche and archetype, qv. A Glossary of Some ONA Terms.

This use and definition of such terms, together with ONA-unique terms and sometimes our unique spelling of some words, means that ONA people sometimes speak and write a language (ONA-speak) that is often – and intentionally – obscure or confusing to outsiders, and often – and intentionally – leads such outsiders to make certain unwarranted assumptions.

[2] The traditional celebratory rite was the rite which formed the basis for the ONA’s Ceremony of Recalling with opfer ending. The traditional rite was often called The Giving and often formed part of The Gathering, and is and was simple, involving no Occult or magickal aspects, and consisted of an extempore communal celebration and feast, in the Autumn and generally around a bonfire, at which a chosen young male candidate (willing or unwilling) would be sacrificed and some of their blood sprinkled on the surrounding land to ensure the health and fertility of livestock, crops, and community.

Two fictional portrayals of this traditional rite are in the short-story Hangster’s Gate, and in the instructional text The Giving.

For context, see the ONA text, Denotatum, The Esoteric Problem With Names (ONA Esoteric Notes – Rounwytha 3).

[3] The rite is usually begun on the Spring Equinox and ends on the following Winter Solstice (occassionaly begun on the Summer Solstice and ending on the following Spring Equinox).

It should be noted, however, that these ‘alchemical seasons’ are not – as mundanes suppose – determined by fixed calculation deriving from a fixed solar calander. Thus, the Spring Equinox (or rather the alchemical season whose beginning/ending is associated with what is termed Spring Equinox) is not when some fixed solar calender determines it is (a certain causal Time on a certain day in March) but rather when the Rounwytha considers mid-Spring (which is what the Spring Equinox is, esoterically, alchemically) arrives, having already and locally known when Spring begins in that particular year. Similarly for what is termed the Summer Solstice. For context, see the ONA text, Denotatum, The Esoteric Problem With Names.

Hence, alchemical seasons are not determined by a fixed solar or lunar calender – or by calculations based on such – but rather individually, according to locality.

[4] That is, for one menstrual cycle of the woman undertaking it. The Camlad Rite of The Abyss has been published in the pdf collection Enantiodromia – The Sinister Abyssal Nexion.

[5] Many, although not all, ONA Rounwytha nexions are Sapphic in nature, and thus celebrate the type of sorcery mentioned in ONA texts such as Sapphic Sorcery – In Praise of The Feminine.


The Day's Consecration by Richard Moult

Denotatum – The Esoteric Problem With Names

ONA Esoteric Notes – Rounwytha 3

The esoteric problem with denoting, by means of an ascribed name or a given expression, is essentially two-fold. First, esoteric-empathy [1] inclines us toward a knowing of the numinous essence that such a denoting obscures or hides, and part of which essence is a revealing of ourselves as but one nexion to all other Life, sentient and otherwise. The second problem with denoting is that there exists in various ancestral cultures world-wide (including some Indo-European ones) [2] an older aural tradition of how it is not correct – unwise – to give names to some-things, and of how some ‘names’ are ‘sacred’ because their very use is or could be an act of what we would now describe as sorcery/magick and which naming and which use of such names often tends toward disrupting the harmony between individuals, family, community, land, ancestors, ‘heaven and earth’, that many folk traditions were designed to aid.

Thus there is a different and almost entirely unrecorded folk tradition which is unrelated to the tradition of myths and legends about named divinities, be such divinities Sumerian, Egyptian, Pheonician or whatever, and which myths and legends we are all now familiar with and which traditions of myths and legends include, for example, the fables and stories of the Old Testament with their notions of a people who regard themselves as the chosen ones of some creator-god being persecuted, threatened and tempted by satans and the-satan.

This aural tradition is pagan in both the historical sense of that term and in the later usage of that term: paganus, someone who belongs to a rural community and whose traditions, ethos, and weltanschauung are not that of the religion of the Nazarene, deriving as that religion did from the fables and stories of the Old Testament.

It is possible – as the Rounwytha tradition intimates – that this aural pagan tradition had its natural origins in the way of life of small rural communities of free men and women (such as existed for instance in pre-Roman Britain and for a while in post-Roman Britain) in contrast to the tradition of myths and legends about named divinities and which naming tradition may well have had its origins in that type of living where there is some powerful king or authoritative leader and a more urbanized was of living (as in Sumeria, Egypt, etcetera) and where there was thus a hierarchical division between kings/leaders, court officials, the people, and slaves. For one feature of such early pagan communities was their lack of slaves and their communal way of making decisions.

What is especially interesting from an esoteric perspective is that the knowing that a developed esoteric-empathy provides confirms this aural pagan tradition in respect of both the unwisdom of dividing ‘the heavens’/the unseen by the process of ascribing personal names, and how such a division undermines, obscures, or destroys, our natural place in Nature and the Cosmos, and thus the natural balance both within us and external to us, as individuals and as individuals who are part of a living culture and/or of an ancestral community.

Esoteric-Empathy and Ancestral Traditions

The pagan aural tradition, as recounted in the Rounwytha tradition, is one lacking in myths and legends about specific named deities. Thus, there are no named gods or goddesses, and there is no division between ‘good’ deities and ‘evil’ deities. What there is, instead, are essentially two connected things.

(1) An intuitive, empathic, understanding of natural harmony manifest in the knowledge of ourselves – as individuals, and as ancestral communities – as in a rather precarious balance between earth and the heavens, a balance which can easily be disrupted and which for its maintenance requires certain duties and obligations both individual and communal. For instance, a certain reverence for one’s ancestors; a reverence for certain places traditionally regarded as numinous, ‘sacred’; a certain respect for one’s own mother and father and elderly relatives; a certain loyalty to one’s kin and community; and a certain respect for other but unseen and always unnamed emanations of life, the heavens, and Nature, manifest as this respect was, for example, in the practice of leaving offerings of food in certain places lest some of these unseen and unnamed emanations of life (spirits, sprites) be offended and cause personal or communal misfortune.

In addition, there was the knowing that certain individual deeds were unwise – not because they would offend some named and powerful god or goddess, and not because such deeds contravened some law or decree said to be divinely inspired or laid down by some king or by someone who claimed authority from some god or gods, but because such deeds indicated the person doing them was rotten, and thus, like a rotten piece of meat eaten, might cause sickness. Or, expressed another way, because the person doing such a deed was diseased, and which disease, which infection, might spread and so harm the family and the wider community. Hence why it was that such rotten individuals – known by their rotten deeds – would be removed from the family and community by being, for example, exiled or culled and thus by their culling end the infection and aid the restoration of the balance their unwise deeds had upset.

This knowing of the unwisdom of some deeds is quite different from the ‘evil’ which organized religions pontificated about, and serves to distinguish the aural pagan tradition from the now more prevalent causal knowing manifest in myths and legends about divinities and in organized religions based on some god or gods, or on some revelation from some deity, or on reverence for some enlightened teacher.

For such a causal knowing is inseparably bound up with the manufactured division of an abstract and codified ‘good’ and ‘evil’ and also with the separation of the individual from their own ancestral, rural, community.

In the natural ancestral pagan tradition the individual – and thence their self-identity, their self-awareness – is communal, whereas in organized religions, and in identity derived from myths and legends about divinities and from obedience to some king or to someone who claimed authority from some god or gods, identity becomes more personal, less communal, and related to the ‘salvation’ of the individual, and/or to their personal existence in some posited after-life, with the individual constrained not by duties and obligations willingly and naturally accepted, to their family and local rural community (of shared hardship and shared ancestral pathei-mathos) but instead restrained by some imposed (by others or self-imposed) abstract criteria often manifest in some laws or decrees said to be of some god or gods or backed by some king or by some powerful overlord.

This separation is also manifest in the giving of personal names to both assumed or believed in divinities, and to individuals, a naming which marks a loss of the intuitive, empathic, pagan understanding of natural harmony manifest in ancestral traditions and cultures.

Thus in old pagan cultures an individual was referred by a particular skill they may possess (a skill useful to their community), or by some outstanding deed they had done, or by their family (their clan) place of residence or even by some trait of character or some physical feature. That is, there were no personal names as we now understand such names, and such a naming as existed related the individual to some-thing else: their place of local dwelling, what may have distinguished them from others of their community, or to some work that aided the community. A tradition still in evidence even in recent times in parts of Wales where someone would be referred to locally as, for instance, Jones the butcher or Jones ab Eynon (Jones the anvil).

(2) An intuitive wordless understanding of what may be described by the term mimesis (from the Greek μίμησις). That is, the use of certain actions and deeds – and thence by certain rituals and ceremonies – which are believed to re-present/manifest/presence the natural harmony and which thus can connect/reconnect individuals and their community to what is felt or known to be numinous and thus beneficial to them.

One obvious example here would be the custom, in northern European climes, of lighting a bonfire around the time of the Winter Solstice [3] and which celebration was one of re-presenting the warmth and light of the life-giving Sun in the hope that Winter, as in the past, would give way again to Spring, the season of sowing crops and of livestock able to forage outdoors again and have fresh grass to sustain and fatten them.

Another example might be that of removing a rotten person from the family and community by the mimesis of culling them, with such a culling being undertaken because it imitated/represented the natural process of how Nature culled or allowed to be culled some living being in order that others of those beings may survive and prosper.

For this understanding – this mimesis – was of the connexions that existed between the individual, the community, the wider realms of Nature and of the heavens (the cosmos) beyond, and thus of how the actions of one or more of these affected such connexions. That is, it was an ancestral, a pagan, knowing of the natural balance.

In general, therefore, it was considered that to ‘name’ – to denote by some personal name or even to attempt to describe in words – particular aspects of the connected whole would be unwise because there were (as empathy and ancestral tradition revealed) no such divisions in the natural world, only transient emanations ‘of heaven and earth’ with the individual and their communities one part of, as transient emanations of, one undivided flow of life, and which flow was not – as was later believed – some causal linear ‘history’ of some past to some future abstraction or some idyll and which ‘history’ is marked by some assumed progression from ‘the primitive’ to something more ‘advanced’ and which assumed progression is what has been denoted by the term ‘progress’.

Hence the respect, in such pagan cultures and communities, for tradition – for the accumulated pathei-mathos of one’s ancestors; a respect lost when manufactured abstractions, denoted by some name or by some given expression, were relied upon, striven for, used as the basis for an individual identity, and as a means of understanding Reality.

The very process of denoting by naming and attempting to express meaning in terms of so named and manufactured abstraction denoted by some name or by some expression, is a move away from the wisdom that ancient ancestral cultures expressed and sought to maintain, and a loss of the wisdom, of the acausal-knowing, that esoteric-empathy reveals. A process of denoting that has culminated in the lifeless, un-numinous, illusive division that has been named ‘good’ and ‘evil’, and which denoting is also now manifest in the un-wisdom and the religiosity of The State with its abstraction of ‘progress’, with its manufactured lifeless urban ‘communities’; where a striving, a lust, for a personal materialism and a striving for a personal idealized happiness replaces belonging to a living ancestral or numinous culture; where the individual is expected to respect The State and its minions (or face punishment); and where self-identity is measured and made by State-approved abstractions and/or by some State-approved ideology or religion, instead of by a knowing of one’s self as a transient emanation, both sinister and numinous, dark and light, ‘of heaven and earth’.

Esoteric Dating and Aural Traditions

The dating of certain esoteric celebrations by means of a fixed and manufactured solar calender – something which has become commonplace in the lands of the West – is another example of how the error of causal knowing (manifest, for instance, in naming divinities) has come to usurp the intuitive wordless understanding of aural pagan traditions and the empathy that pagans, in resonance with Nature and themselves, were either naturally gifted with or could develop under guidance.

Thus those committing this error of using a solar calendar rather inanely believe that a celebration such as that now commonly named Samhain occurs on a certain fixed calendar date, to wit October the thirty first; that a fixed date such as March the twenty first (named the Spring Equinox) marks the beginning of Spring, and that sunrise on what has been denoted by the expression Summer Solstice is some “important pagan date”.

Esoteric-empathy and ancestral pagan cultures and aural traditions – such as the Rounwytha one – relate a different tale. This is of the dates and times of festivities, celebrations and feasts being determined locally by communities and families and sometimes (but not always) on the advice of some Rounwytha or some similarly attuned skilled individual. Two examples may be of interest – Spring and Samhain.

Those part of such ancestral cultures – as well as those who possess the benefit of such aural traditions or who have a natural esoteric-empathy – know that what in northern climes is called Spring does not begin on what has been termed the Spring Equinox nor on any specific day, whether that day be marked by some fixed calendar, solar or lunar. Instead, the arrival of Spring is a flow that occurs over a number of days – sometimes a week or more – and which days are marked by the changes in the land, the fields, the air, and by the behaviour of wildlife, birds, and insects. This arrival varies from year to year and from location to location, and usually now occurs, in the land of England, from what the solar calendar now in common use names late February to what the same calender names early March. Thus someone who knows their locality – who belongs to it – will know and feel the changes which occur in Nature during the season when the days are becoming longer and the weather somewhat warmer with the Sun rising higher in the sky in relation to Winter.

This natural flexibility – in relation to a fixed solar or lunar calendar – is why certain esoteric folk of certain aural pagan traditions (such as the ONA Rounwytha one) often write and talk about ‘alchemical seasons’ and not about some fixed seasons determined by some solar calendar.

In the same way, the celebration – the gathering, remembrance, and feast – that is now often known as Samhain (and which according to the Rounwytha tradition was simply called The Gathering) varied from year to year and from locality to locality, its occurrence determined by when what had to be gathered-in and prepared and stored in readiness for the coming days of Winter had been gathered-in and prepared and stored. That is, the day of its occurring was to some extent dependant on the weather, on the health and time and numbers of those so gathering in the harvest and storing produce, and on such important matters as what crops were grown, what fruits were available, what livestock were kept, and what fuels were available ready to be stored for the needed fires of the coming colder season. Communities reliant on fishing or those who relied on hunted game or required such game or fish to supplement an otherwise meagre diet would naturally have somewhat different priorities and so their date for such a communal Gathering might differ from other communities.

Hence the date of The Gathering would vary from year to year and locality to locality, and sometimes be toward what is now termed October and sometimes toward the end of what is now termed September, or somewhere inbetween. It was only much much later with the arrival of the organized and alien moralizing religion of the Nazarene, with its solar calendar system (deriving from urbanized hierarchical imperial Rome) and set celebrations of the deaths of certain sanctified or important Nazarenes (mostly in far-away lands), that a particular date would be used, at least in such communities as had succumbed to the abstractions of such a religion and thus had forsaken their ancestral culture and folk traditions and ways.

On the day of The Gathering there would a feast – a celebration of the bounty which Nature, the earth and the heavens, had provided – and also and importantly a remembering; a remembering of those no longer there as they had been the previous year (and not there for whatever reason, such as death from illness or old age) and a remembering of those long-departed, such as one’s own ancestors. Thus there was, as with most such celebrations, a natural balance born from remembrance and respect for the past and from hope and anticipation; here, hope and anticipation of the new warmer fertile seasons to arrive after the coming darkness of what would most probably be another bleak cold and dark season of snow, frost, and ice. For The Gathering also heralded that season when some form of almost daily heating in family dwellings would most probably be required.

As for a communal bonfire, it was simply practical, not symbolic of whatever; that is, a cheery presence (most people in northern climes love a good bonfire), a focus for the celebration (and such dancing as invariably occurred during such pagan festivities), a source of warmth and light, and a place where offerings of harvested produce and other gifts could be placed, such offerings and such gifts – as was a common folk tradition throughout the world – being to ancestors, to land and sky, as well as to the always unnamed spirits, sprites, and the also unnamed guardians of sacred natural places.

Epilogos

The aural pagan tradition – as, for example, in the Rounwytha one – is of a perspective, a weltanschauung, a way, a culture, quite different from those where myths and legends of ancient named divinities/deities played a significant role, and where there was a hierarchical structure of rank and privilege and, later on, some fixed celebrations based on a solar or lunar calendar.

The Rounwytha way that lived in a specific area of the British Isles was the culture of an empathic knowing where such celebrations as were undertaken were natural, local, and communal ones, devoid of mystique, and which occurred on an unfixed day/evening as and when circumstances allowed and somewhere near what was regarded as the propitious time/season. This was the way of transient ‘sinister-numinous emanations’ where there was no perceived division into abstracted opposites, either within ourselves, within Nature, or within the Cosmos – and where there was no naming of deities or natural spirits.

The cultivation and development of esoteric-empathy is one means whereby this type of knowing, this natural pagan perspective, can be (re)gained. In addition, this type of esoteric knowing leads to – or can lead to – an understanding of how the naming of an entity called satan and all such entities, understood both archetypally/symbolically and as actual living beings in the acausal, are what they are: an un-numinous denoting that obscures Reality and which obscuration led to and leads to the de-evolution manifest in the illusion of and the striving for causal opposites and causal abstractions.

Order of Nine Angles
122 Year of Fayen

Notes

[1] Esoteric-empathy is an Occult Art, an esoteric skill, and one of The Dark/Esoteric Arts of the ONA, and is a specific type of empathy – that which provides a certain perspective and a certain knowledge. This is ‘acausal-knowing’ and is distinct from the causal knowing arising from the perception of Phainómenon. In essence, esoteric-empathy (aka dark empathy) is the knowing of life qua life – of the acausal energy which animates all causal life; of how all life is connected, of how living beings are by their nature nexions; of how Nature is not only a living being of which we as individuals are a part, but also one aspect of cosmic life manifest on one planet orbiting one star in one galaxy in a cosmos of billions of such galaxies.

The Grade Ritual of Internal Adept – and particularly the extended six-month version (over two alchemical seasons) – is one means of cultivating and developing the Occult Art of esoteric-empathy.

[2] One of these European aural traditions was that of the Rounwytha tradition centred on the Welsh Marches and especially rural South Shropshire. This Rounwytha tradition was incorporated into the Order of Nine Angles in the early 1970′s CE and thereafter was mostly taught and discussed aurally, although some aspects of the tradition have been mentioned in various ONA MSS over the decades and the ONA Rite of Internal Adept was for the most part based on the tradition of an aspirant Rounwytha having to spend at least three months (usually six or more months) alone in isolated forests or mountains. In addition, The Camlad Rite of The Abyss, as recorded in the compilation Enantiodromia – The Sinister Abyssal Nexion, was another traditional part of the training of a Rounwytha.

[3] See the section below, Esoteric Dating and Aural Traditions, for how ancestral pagan cultures – as recounted and intimated by the Rounwytha tradition – ascertained the dates of communal celebrations, a tradition of dating totally different from that based on a solar calendar.

Credits

Words/Forms. This article had its genesis in: (1) private discussions, earlier this year (2011 CE) with two Internal Adepts (one of whom was based in Scotland), and which discussion was continued by private correspondence, and (2) in some private correspondence (during October 2011 CE) 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 the aural tradition of the ONA.

Thus, in many ways this, and similar articles – such as the recently published The Discovery and Knowing of Satan – represent some of, or some part of, the aural ONA traditions that have, for the past forty years, been revealed on a personal basis.

Image. The Day’s Consecration – a painting by Richard Moult.


Women and the ONA:
Questions From A Modern Rounwytha Initiate


Would I be right in thinking that in practical terms the Rounwytha principle means the Order of Nine Angles puts great emphasis on women?

Yes indeed. We 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.

One might say, with some justification in my view, that this reflects our current societies – that this domination and infestation in the Occult world, within the LHP and Satanism by such specimens, is mirrored by the domination of our societies by such specimens.

The view of women by many if not the majority of these male specimens of Homo Hubris is lamentable, dishonourable, uncultured, prejudiced – and typical of the Magian ethos, and of the Judeo-Nazarene tradition in general. For many of these male specimens, women are there for enjoyment; to satiate one’s lust; to bear children and look after children – and often to look after the man, to care for the man if and when the man allows them. That is, women are viewed by such male creatures as useful, and even occasionally as necessary, in terms for example of certain sexual instincts, appetites. But women are not viewed as complimentary to such a man; certainly not as an essential, a needed, complimentary, as an equal and necessary partner.

Thus, and excuse the generalization, but most of these male specimens of Homo Hubris do not think about women as close personal friends; of wanting a woman as a best friend, or women as their best friends – for they, these ‘real men’, have ‘their mates’ for that, and for most such male specimens the very thought of such a thing as having women as best mates makes them uncomfortable.

That is, for these specimens of Homo Hubris physical prowess and ‘manly competition’ are important, often to the extent that physical prowess, ‘manly competition’ and having mates, and being aggressive, defines them – is a measure of their self-identity, their ‘manliness’. Thus are they basically still primitive, still barbarians; still prone to the dishonourable blood lust and uncontrollable rage of such barbarians and still adhering mostly unconsciously to the doctrine of so-called ‘might is right’.

The truth is that many women are naturally gifted with qualities that many men still lack – qualities necessary in men for balance, both esoteric and exoteric. And qualities certainly required for someone to become an Internal Adept of our tradition and then pass into and beyond The Abyss, and thus qualities required to bring forth an entirely new and more evolved species of human being.


You’re talking feminine qualities here? About empathy, right?

Yes, female qualities; natural female abilities. About natural empathy among other qualities. Natural empathy being one of the most important – and meaning having or developing a sensitivity to other people – to their feelings, their thoughts – and having or developing a sensitivity to other life, especially Nature.  Natural empathy being the genesis of our esoteric-empathy, and which esoteric-empathy is thus a refinement and development of such natural empathy.

So yes, qualities hitherto most often associated with the female of our species, and not generally, for the most part, hitherto, associated with most men.


What other female qualities, apart from empathy, then?

Intuition, for one. Intuition as not only a foreseeing, an intimation, but also as interior self-reflexion. Charm, for another. Subtly, for another.


You mentioned developing them, these qualities. How?

Firstly by understanding our potential, and part of which understanding is of ourselves, of a man and of a woman, having both a sinister and a numinous character within them, and sinister and numinous abilities. For, in a simplified – very inexact way – and to an extent in an unconscious archetypal way, we might speak of these particular female qualities as natural expressions or intimations of the ur-numinous, and manly blood lust, rage, and competitiveness, as natural expressions or intimations of the ur-sinister. [1]

So development means developing and expressing what is missing or lacking, and also developing what is there or already expressed, and then melding what is so developed and using this meld, this amalgam, as the genesis of a new human being. It is in this new being, this new type of life, that our potential becomes manifest.

Our Dark Arts are an effective way to do this, to develop certain qualities and abilities and then this alchemical, living, amalgam. These Black Arts of ours include Grade Rituals such as Internal Adept and the traditional Rite of the Abyss, as well as Arts such as The Star Game and Esoteric Chant.


What do you mean – Esoteric Chant a Dark Art and means of developing empathy?

Not empathy, per se, but as a means of self-development, of self and acausal discovery, as intimation, and as a presencing of certain acausal energies.

For example, Esoteric Chant aids the necessary, for us, ability of self-reflexion as it can aid and develop an awareness of the numinous, and also – when for instance used in certain esoteric ceremonies [2] – it can provide an awareness of the sinister.

Sorry, but I don’t see how singing or chanting can do that.

To learn and become proficient in Esoteric Chant takes time and effort. Unless of course you are already musically gifted and a trained singer and experienced in performing choral works!

But for most it takes many months, often a year or so, to become proficient, to train the voice, to gain the necessary experience of singing with others. In effect, it is rather like an extended Grade Ritual but one undertaken with others of a similar interest and a similar ethos, and with some or many of these necessary others being women. At the very least it requires the help of one’s partner, one’s partner in sorcery, although it is preferable, more effective, to both learn and perform Esoteric Chant with at least three other individuals.

There thus develops, or there should develop, a harmony and a sympatheia with others, and thus an appreciation of such Chant as a manifold nexion. As not only one particular type of nexion – an act or acts of sorcery involving necessary others – but also as a nexion within one’s self. A practical learning therefore of the connexions that esoteric-empathy makes us aware of and also a self-reflexion, a self-discovery and a self-learning.

Simply expressed, in order to learn and become proficient in Esoteric Chant – in order to experience just what this Art is and does – you require the aid, the help, the assistance, of others. You have to interact with, and perform with, them in certain ways. If you don’t do this, the Chant won’t work.

Again, simply expressed, working, learning, living, in this way in pursuit of such an esoteric goal for a year or more moves a man far away from the brutish way of ‘might is right’ – especially as the very Chant itself is quite affective; that is, numinous, quite cultured. Intimations of a more cultured, a more refined, realm of human existence.

But didn’t you say it was also sinister?

Yes indeed, Esoteric Chant can be sinister when used as part of a specific ceremonial Rite. But the performance of such a ceremonial Rite of necessity means belonging to an organized traditional nexion following the initiatory Seven Fold Way, and so such an experience is not that common today among those who use our methods or are inspired by our ethos […]

I guess, in general, we’re not talking here about men becoming kind of effeminate and women becoming masculine!

Au contraire. We’re talking about what lies beyond and before such abstracted illusive opposites. About our potential, and about our real human nature, hidden and distorted for so long by religions; by urbanized ways of life; by the domination of barbarians; then by notions about imperialism and conquest and personal destiny. Then by -isms and -ologies. Now by The State. And so on.

In effect, we’re talking about nurturing, developing, entirely new types of human beings, far removed from Western stereotypes. Types of human beings for whom the societies of modern nation-States are not a natural or even comfortable home but which may provide them with opportunities, resources, and so on. Especially since honour and the developed senses and skills that esoteric-empathy and acausal-thinking provide manifest their different, unique, way of life, and thus how they interact with and react to other human beings.

Can you be more specific, give examples of such new type of woman?

Only in a generalized way. One good illustration would be women of our kind, living by honour – those who were ready, willing, and able to defend themselves and rely on themselves and thus who possessed attitude, and skill enough, and/or carried weapons enabling them to, defeat a strong man or men intent on attacking or subduing them.

One example known to be personally – a friend of someone involved with us – is a female police officer of many years experience based in an American city. She is tough, ‘street-wise’, has used her firearm a few times in the line of duty, is skilled and experienced enough in self-defence and physical restraint techniques to be able to take down a man much bigger than her, and yet she has empathy, can be exceedingly charming, is well-read, and very feminine, a femininity quite noticeable when she is off-duty and enjoying herself with friends and which femininity would make the causal observer unaware of her inner character, her skills, her toughness, and her experience.

Another example may be of interest. A certain person I know very well once learnt, in his youth, a certain Martial Art, and on one of his subsequent travels as a still young man he made the acquaintance of and for a short while trained with a certain lady of Asian origin. This young lady, though slim of stature and rather slight of frame, could easily defeat him and also several muscular men. And yet she was also full of grace; elegant, cultured, well-mannered. Not a woman trying to be masculine in a macho Homo Hubris type of way, just someone who had – according to a tradition, a living culture, she was part of – developed her potential and certain skills while retaining and enhancing what made her feminine. In short, she had acquired a natural balance within herself and was quite different from, inwardly and in skills, from the majority of other women around her although to the causal observer she did not outwardly appear that different.

The type of woman who could put a specimen of Western Homo Hubris in his place!

Most certainly! The type our societies need. A new female archetype if you will, different from the harshly competitive, materialistic, career-type women, and the ladette type, and the man-dependant, man-needing, lover/wife/mother type, that Magian ‘political correctness’ and capitalism seek to encourage, and also different from the men-imitating rather strident type that an increasingly trendy, Magian-derived, so-called feminism seeks to foster.

Instead, the type for whom personal honour is the key to living and to dying, and who – as I said – possesses attitude and skill enough to take care of and defend themselves, and take revenge, without relying on ‘the law’ or on others, and who does not, unconsciously or otherwise, need a man in order to make her happy or fulfilled. Someone, that is, who is not a slave to their desires, their feelings, their needs. Whose happiness, whose fulfilment, is her own, deriving from a consciously made and a consciously understood choice and who, having understood natural desires and feelings, is in control of them but who can enjoy and indulge herself as she pleases; and choose her direction, her goals, and even her sexual orientation. And also someone who has a developed empathy, heightened intuition, and an awareness of and a feeling for the numinous.

In brief, an enhanced woman. A unique individual. Beyond predator and prey. Beyond wife, lover, and mother. Someone tough, skilled, and of inner strength, but still feminine, as that Asian young lady I previously mentioned was.

What about men, then? An example of the new type? Not pacifist, surely!

Someone for whom personal honour is the key to both living and to dying, and who – as a woman of our type, our new breed – has attitude and skill enough to take care of and defend themselves, and take revenge, without relying on ‘the law’ or on others. And someone who has empathy, intuition, and an awareness of and a feeling for the numinous.

In brief, an enhanced, more complete, man, and a unique individual. Beyond Old Aeon masculinity with its primitive doctrine of so-called ‘might is right’ and beyond the role of predator to prey. Someone who, while tough, prefers combat to war because combat is a personal choice, founded on honour, whereas war is the choice, the method, of some supra-personal entity, such as some State, some government, or some leader one is expected to be subservient to and obey without question.

Someone who naturally complements, and who resonates with, the new enhanced woman, and who prefers such strong, tough, yet still feminine, women, to the women of the species Homo Hubris. A partnership of respectful equals. Of man and woman. Of woman and woman. Of man and man; and even of woman-woman-and-man. Already a few such partnerships exist, aided, nurtured, by such individuals having followed our Seven Fold Way or having lived and chosen the life of what we now term ‘a niner’ or ‘a drecc’.

In essence, these are the people – the men and women – who learn from personal experience, from pathei-mathos, and who willingly endure such experiences, and thus who develop a very individual personal judgement and a very individual personal character. Those who have liberated themselves from causal abstractions, and the effects, psychological and psychic, of such causal abstractions, manifest as such effects often are in these mundane, Magian, times of ours in such new archetypes as have been manufactured or have arisen from Magian causal abstractions.

So, we are not talking pacifism, non-violence, or certain moralities here – only of control and aims, and new ways of living. We are not talking about the cessation of desires, or what-not. Instead, of controlling, mastering, and developing, our instincts, and if necessary using them in a directed way to achieve some specific aim or goal, esoteric or exoteric.  We are talking most emphatically of personal choice, about individuals making conscious choices. Of individuals being, well, individual.

We are also talking about acquiring and developing new skills, new arts of living, so that we become – we appear to be, to mundanes, to Homo Hubris – as presencings of a hideous nexion [3]. That is, a new species – orible dragones, baeldracas – emerging from the pit that leads to acausal Hell and thence to a Paradise at first here on terra firma and then on new worlds among the stars of our galaxy, and beyond. A Hell and a Paradise that have lain dormant within us, for centuries.

A Hell and a Paradise that we can dis-cover and experience by becoming unique sinister-numinous emanations, and becoming such emanations by living and by striving according to our code of kindred honour, by individual exoteric and esoteric pathei-mathos, as well as by means of undertaking such esoteric striving as is waymarked by The Seven Fold Way.

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122 yfayen

Notes

[1] The prefix ur from the German usage, as in ursprache, implying the or a primitive/early form of some-thing.

[2] Such as The Ceremony of Recalling with opfer ending, as given in The Grimoire of Baphomet (Dark Goddess).

[3] Hideous, as in some-thing that by virtue of being partly acausal is, when discovered, first felt as immense and which it is felt conceals hideous things. As, for example, in this quote from the 14th century (CE) work Gesta Romanorum:

“He saw at the fote of the tree an hidowse pitte, ande ane orible dragone þere in.” Harl. MS 5369. xxx. 110


Source:

The above text is taken from the article, Presencings Of A Hideous Nexion, by Anton Long.


Symbol of Baphomet - The Dark Goddess

The Inner ONA

The Inner ONA is the exoteric name given to a select group of individuals who while now part of The Order of Nine Angles, in many ways pre-date – in tradition, practices and way of life – the formation of the ONA (c.1971 CE) from three pre-existing groups: The Noctulians, The Temple of The Sun, and Camlad. In many ways, the Inner ONA is a continuation of Camlad.

It is from noble cultured – gentlemanly or lady-like – Adepts (qv. Noble Guide to The Dark Arts) that modern candidates for the Inner ONA are recruited.

The Inner ONA basically consists of individuals, known to each other personally, and from traditional nexions, of the Grade of Internal Adept and above, who possess the faculty of dark-empathy (aka esoteric empathy aka sinister empathy) and who possess certain other personal qualities. These individuals have therefore all had some personal guidance, over a period of many years, from one of our kind familiar with the Rounwytha tradition, and thus the inner ONA is akin to an extended family who maintain and who continue, on a personal basis, the esoteric Rounwytha (Camlad) tradition. This tradition was, according to aural accounts, that of the primal (but not necessarily then always dark) tradition maintained by rural sorceresses who lived in a certain area of England: that is, Shropshire and the Welsh Marches.

Given the requirements and this tradition, it is perhaps not surprising that the majority of those in the Inner ONA are women.

Order of Nine Angles
121 Year of Fayen


Symbol of Baphomet - The Dark Goddess

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The Meaning of Rounwytha

Rounwytha is the term used to describe an individual – male or female – who has great skill in both acausal-empathy and acausal-thinking. The term was traditionally applied only to those, mostly women, who were naturally gifted in esoteric empathy before such abilities were rationally, and esoterically, understood, and thus before they could be developed and enhanced by sinister techniques. The term was, according to aural tradition, applied to rural sorceresses of the primal (but not necessarily then always dark) tradition who lived in a certain area of England.

The term Rounwytha is now generally used to describe a sorcerer, or sorceress, of our Sinister Tradition, who has acquired and who has developed skill in – or who has a natural ability and a natural skill in – both acausal-empathy and acausal-thinking

Thus, while every Rounwytha of our Way is by nature and training a sinister Adept, not every sinister Adept is a Rounwytha, since not every sinister Adept has acquired great practical skill in acausal-empathy and acausal-thinking, or has the ability (natural or acquired) to so acquire and so develope such skills. Nearly every Rounwytha – past and present – has acquired and/or developed their skills by undertaking the longer form of the Rite of Internal Adept.

 

Order of Nine Angles

Order of Nine Angles
122 Year of Fayen (AoB)