Classic Order of Nine Angles Texts
Documents of The Inner ONA
Sinister Dialectic: The Next Three Hundred Years
Header: O9A – Sinister Dialectic: The Next Three Hundred Years
Today, I’m going to briefly talk in general – strategic – terms about part of our Sinister Dialectic; the part to do with how we and our kind perceive, relate to, and deal with, external events and those individuals who are given credit for causing such events, or believe they have caused them, and those who in reality may actually have been responsible for some or most of them. This means talking about politics, governments, and war, and how we, in the context of Aeonics and of our esoteric aims, understand them.
In illustration of these topics, I will concentrate on one example. And the most pertinent one, which is one reason – apart from the gorgeous weather, the facilities, and our welcoming hosts! – why we’re gathered here in this place in this year during the period when our Order is moving away from Phase Two toward Phase Three.
We’re here in what is undoubtedly the most powerful nation currently existing on this planet – militarily, economically, politically. The strategy of the government – of successive governments – of this nation is simple: self-preservation, self-advancement, the elimination or the neutralizing of external and internal threats, and the safeguarding and the promotion of what is often termed ‘the American way of life’. All the resources of the government can be used and have been used in pursuit of this strategy, from internal law enforcement agencies to overt conventional military force, to covert overseas ops, to gaining and using political and economic influence over overseas nations, to protecting, finding, securing, and exploiting the natural resources, anywhere in the world, that a modern resource-hungry nation requires. This is natural and indeed necessary, given ‘the nature of the beast’ – the abstraction of The State and the government required to control and organize the land, resources, and the diverse peoples, of a large geographical area, provide opportunities for its citizens and maintain – compared to most of the world – a relatively high standard of living, and a relatively secure way of life, for perhaps a majority of those deemed citizens.
Of course, we’re all aware of the problems and the inequalities and the injustices that still exist. But the reality is that the system works reasonably well most of the time for perhaps a majority of the people; well enough to still entice over ten million people to migrate here over a ten year period, with perhaps half a million of these migrants, each year, being what the government describe as illegals.
Given that this strategy of the government has, since the end of what we call The Second World War, worked, most of the time, there is no reason to change it, as there is no reason to believe that, in the immediate future, it will be changed or that the United States itself will decline and fall or its government be overthrown, internally or externally. Not in the immediate future, even given the growing strength of a nation such as China.
But we here all know that in Aeonic terms the American empire – for that is what it became half a century or more ago – cannot endure, such again is the ‘nature of the beast’. And it is in such Aeonic terms that we perceive and judge both its strategy and tactics, and ours as an esoteric Order whose aims are to bring-into-being a new type of human being and new ways of living, and new challenges, for our new human type.
Like all empires, the American empire cannot endure beyond five hundred years. But we, as an esoteric Order, structured as we are, can. In reality, this new modern empire may well decline and fall a century or two, or even three, before that four hundred to five hundred life-span is reached.
When it declines and falls, is really not that important. What is certain and important is that it will undoubtedly outlast the life-span of all of us here, and it is in the context of such an empire, and its life-span, that we judge and deal with its strategy and tactics.
Thus, its use of military force, externally, in pursuit of its strategy is irrelevant to us, except of course when we using, manipulating, or manufacturing exoteric forms for an ulterior esoteric purpose – Aeonic or personal – or when we are manipulating mundanes and producing propaganda for the same reasons. Or when we are indulging in fomenting Chaos and provoking change or just being adversarial as part, say, of an Insight Role or two or just to have and enjoy some sinister fun. Or when […] [redacted]
Similarly with regard to the politics, and the economics, and the social and law enforcement policies and practices of this newish empire. Or when it chooses, as it has begun now to do as a necessary part of its desire to survive and prosper, to ignore the ‘due process’ which was fundamental to the birth of the American nation.
From all such things we stand aloof, as artists, alchemists, of the acausal: undistracted by such mundane concerns, and instead concerning ourselves with pursuing our personal and our centuries-long esoteric aims and goals, in our own way, as a growing family, and in our own species of time; learning from, and contributing to, our ancestral pathei-mathos…
2013ev Note: This is an edited transcript of the first part of a talk given by AL at the first overseas ONA Sunedrion, held in a Sapphic/gay friendly hotel in the ‘Sunshine State’ a few years ago and attended by those in the Americas who had achieved the grade of Internal Adept. The Sunedrion also included several specially invited guests, including one from Canada, two from South America, and two of the three invited from the States (an invited guest from the ‘Golden State’ having declined the invitation to attend).
Introduction to the Collection
Included in Documents of The Inner ONA are a few texts selected from the archive of unpublished ONA documents, and unpublished because they were intended for internal (private) circulation within the Order of Nine Angles, or were previously marked Restricted (and have since been declassified), or were circulated by hand person-to-person (often because of their heretical/’illegal’/offensive content), or were intended for a few selected and trusted individuals and sometimes sent (in the last decade) as an encrypted attachment to an e-mail.
The texts in the collection date from the past nine years, with one or two of them being transcriptions of either talks or discussions or private QA sessions given during, or which took place at, the Oxonia Sunedrions of the Inner ONA, and which recent Sunedrions, in a break from tradition, also included a few invited overseas guests.
For obvious reasons some passages and paragraphs have been redacted. These redactions are marked […] [redacted]
Classic ONA Texts
The Dark Arts of The Sinister Way
The Dark Arts (aka Dark, or Sinister, Sorcery, or magick) include: (1) the basic skills of practical sorcery traditionally learnt – by means of practical experience – by those following the Seven Fold (Sinister) Way; and (2) an additional series of techniques or skills suitable for an aspiring Adept. The additional (advanced) skills include Dark-Empathy, using, or creating, nexions to access the acausal, and Acausal-Thinking.
The Dark Arts of The Sinister Way thus enable the practitioner to:
(1) Participate in, control, and enable their own personal evolution – that is, develope their latent ability to consciously evolve to become the genesis of a new human species; and undertake that evolution.
(2) Come-to-know certain acausal [sinister/archetypal] beings, and thus understand the acausal itself.
(3) Work personal and Aeonic sorcery.
Practical sorcery refers to External, Internal, and Aeonic Sorcery. These skills are outlined in texts such as Naos (for External and Internal Sorcery), and, for Aeonic sorcery, in grimoires such as The Grimoire of Baphomet, Dark Goddess. The esoteric essence behind the practice of Aeonic sorcery is given in texts relating to the mythos of The Dark Gods, and works such as The Meaning of The Nine Angles (parts 1 and 2).
Practical sorcery includes hermetic and ceremonial rituals, as well as Insight Roles.
Developing Acausal Empathy
Acausal empathy is basically sensitivity to, and awareness of, acausal energies as these energies are presenced in living beings, in Nature, and/or presenced in the causal either via some acausal being, or directly, as “raw” acausal energy (that is, acausal energy trying to find some causal form to inhabit).
To develope acausal empathy, the following techniques are used:
(1) The Rite of Internal Adept.
This simple Rite – as described in Naos: A Practical Guide to Becoming an Adept – is the main, most effective, means of developing acausal empathy, and it enables the aspiring Adept, by its rigours, simplicity, and isolation, to attune themselves to the acausal essence beyond causal forms. To live for a period of no less than three months, in the simple manner prescribed and in an isolated location removed from human habitation and human contact, is how sinister Adepts have, for centuries, begun to develope the faculty of acausal-empathy and acquired the most important esoteric skill of being able, by using this faculty, of opening nexions to the acausal.
The standard form of this technique lasts for only one specific alchemical season (from Spring Equinox to Summer Solstice in Northern climes), which specific alchemical season is the absolute minimum amount of causal time required to enable the aspiring Adept to acquire the basic, and necessary, skills.
The more advanced form – lasting for a different and longer alchemical season (from Winter Solstice to Summer Solstice in Northern climes) – is however, while difficult and intensely selective because of this difficulty – more efficacious and develops much greater, more effective, skills, and indeed is the breeding ground of the Adept.
(2) Exploring the sinister pathways of the septenary Tree of Wyrd.
These personal explorations – as given in Naos: A Practical Guide to Becoming an Adept – enable the aspiring sorcerer/sorceress to begin the process of objectifying causal forms, and develope the necessary skill of finding, becoming sensitive to, and being able to distinguish between, various collocations of esoteric energies, whether the energies be personal (in the psyche of the individual and limited to the lifetime of the individual or a period in that lifetime) or archetypal (shared among various individuals over periods of causal time often beyond the life of one individual) or acausal (beyond both of the former types).
These explorations are recommended to be undertaken before the Rite of Internal Adept.
(3) It has been found, by practical experience, that the preliminary training afforded by following The Seven Fold Sinister Way – as described in Naos: A Practical Guide to Becoming an Adept from Neophyte to the Rite of External Adept – is an effective means of ensuring success in acquiring and developing those skills in acausal empathy that the Rite of Internal Adept can produce in an individual.
Thus, this preliminary training of following The Seven Fold Sinister Way from Neophyte to the Rite of External Adept – which includes Insight Roles, learning esoteric chant, and organizing a group to perform ceremonial magick – is highly recommended, especially if the aspiring sorcerer/sorceress does not have a natural empathic ability.
Developing Acausal Thinking
Acausal thinking is basically apprehending the causal, and acausal energy, as these “things” are – that is, beyond all causal abstractions, and beyond all causal symbols, and symbolism, where such causal symbols include language, and the words and terms that are part of language.
The main and most effective practical means of acquiring and developing the skill – the Dark Art – of acausal thinking is The Star Game, as described in Naos: A Practical Guide to Becoming an Adept.
It is recommended that the individual begins with the simple form of the game – which only has 27 pieces – before constructing and beginning to play the advanced form of the game, as described in Naos. While the essentials of acausal thinking can be developed by regular playing of the simple game, it is the advanced form of the game that really develops the Dark Art of acausal-thinking.
In many ways, acausal-thinking can be considered to be a developed, and an enhanced, form of acausal-empathy, although in essence it is really a distinct, new, evolutionary ability whose genesis was acausal-empathy.
Using Nexions to Access The Acausal
A nexion is a specific connexion between, or the intersection of, the causal and the acausal, and nexions can, exoterically, be considered to be akin to “gates” or openings or “tunnels” where there is, or can be, either a flow of acausal energy (and thus also of acausal entities) from the acausal into our causal Space and causal Time; a journeying into the acausal itself; or a willed, conscious flow or presencing (by dark sorcery) of acausal energies.
Basically, there are three main types of nexion. The first is an actual physical nexion. The second type of nexion is a living causal being, such as ourselves. The third type of nexion is a magickal creation: that is, some form in-which acausal energy is presenced or “channelled into” by a sinister Adept.
Once a certain amount of skill in acausal-thinking and acausal-empathy has been acquired, the sorcerer/sorceress can conduct rites to open, or to create, a direct nexion to the acausal, and thus either access acausal energy, or presence – bring into the causal – certain Dark Entities, certain acausal beings, for whatever purpose the sorcerer/sorceress desires.
One of the simplest rites to do this is the “simple” Nine Angles Rite, in either the Natural, or the Chthonic, Form. A much more efficacious – that is, more powerful – rite to open a direct nexion to the acausal is The Ceremony of Recalling, with Sacrificial Conclusion, as given for example, in The Grimoire of Baphomet, Dark Goddess.
Other rituals, and means, are given in The Grimoire of Baphomet, Dark Goddess.
The Acausal, Sinister Entities, and Archetypes
The acausal can be considered to be one of the following: (1) akin to a ‘parallel universe’ (an alternative dimension or dimensions) existing alongside our own temporal physical universe; (2) a useful means to describe and understand ‘the collective unconscious’ posited by Jung’; (3) as both (1) and (2).
Thus the acausal entities – such as The Dark Gods – said by tradition to reside in the acausal can be considered as either archetypes of the collective unconscious (of our psyche) or as actual beings who exist in an alternative (supernatural) reality and who can, or who have the ability, to manifest in some form or other in our world, our universe.
The way of the Order of Nine Angles – the ONA way – is for the sorcerer/sorceress to conduct practical experiments – on themselves and others – in order to find answers for themselves. These practical experiments involve using The Dark Arts, as outlined above.
Order of Nine Angles
119 yf (revised 122 yf)
A Note on Texts:
It is recommended that those desirous of learning the Dark Arts – as practised and as taught by the ONA – use original ONA facsimile texts of works such as Naos, and The Grimoire of Baphomet, Dark Goddess.
Praxis and Theory of The Order of Nine Angles
A Précis for Critics, Neophytes, and Academics
Alii dicebant terram novem constare angulis, quibus celo innititur
The Order of Nine Angles (ONA, O9A) may be said to be unique among Satanic, Left Hand Path  – and Occult groups in general – for a variety of reasons, which are:
i) The emphasis on practical ordeals, physical challenges, and exeatic  living, manifest for example in insight roles, the rite of the abyss, the grade ritual of internal adept, and the physical challenges of the Seven Fold Sinister Way 
ii) The avowal of culling (that is, of human sacrifice) 
iii) The emphasis on the feminine, the sinisterly-numinous, and on cultivating muliebral  skills such as the development of empathy
iv) Their Aeonic perspective and the decades-long nature of the ONA initiatory quest
v) Their aural traditions and aristocratic ethos
vi) Their Labyrinthos Mythologicus
vii) Their involvement with and support of subversive, revolutionary, and extremist, ideologies and groups
viii) Their distinct esoteric vocabulary, which includes terms such as nexion, acausal, sinister dialectic(s), exeatic, rounwytha, Baeldraca, Drecc, alchemical seasons, insight roles, muliebral, and mundanes. 
Unsurprisingly, factors (i), (ii), and (vii) have received most attention from critics and from those few academics who have studied or are studying the ONA, leading one academic, for instance, to write that the Order of Nine Angles “represent a dangerous and extreme form of Satanism” , another to write that “ONA-inspired activities [have] managed to enter the scene of grand politics and the global War On Terror” , and leading many critics to describe the ONA as a ‘nazi/fascist Satanist’ group .
Equally unsurprisingly, factors (iii), (v), and (vi) have, so far and publicly, received no attention whatsoever from critics and from those few academics who have studied or are studying the ONA. Which of course has led to such critics and such academics to have a distorted (or simplistic) view of, and to publish a rather ill-informed view of, the ONA. Therefore it seems only fitting to consider if only briefly these neglected aspects of ONA praxis and theory in order to draw attention to them so that a more informed view of the Order of Nine Angles may be obtained.
This informed view should reveal the ONA to be a creatively diverse organization whose praxis and theory are complex and, while decidedly satanic, encompass far more than the terms ‘satanism’ and Left Hand Path describe at least insofar as those terms are currently used and defined by academics.
Interestingly, and provocatively , the ONA use the standard definitions of satanism and satanic – given in the complete Oxford English Dictionary – to describe themselves, writing in the text Toward Understanding Satanism (dated 122 yfayen) that,
“What is lacking in all of these modern [self-described satanic] groups and individuals are the following standard attributes of Satanism, of the diabolical, and of the Satanic:
(a) practising or disposed to practise evil;
(b) actually or potentially harmful, destructive, disastrous, or pernicious; baleful;
(c) malicious; mischievous, sly;
(d) bad in moral character, disposition
(e) hard, difficult, misleading, deadly, amoral.
Thus such modern groups and individuals are – despite their efforts to promote themselves as Satanists – at best only peripheral, or Byronesque, Satanists, since they do not champion, and certainly do not practice, what is socially and individually harmful, destructive, disastrous, pernicious, baleful, deadly, malicious, malevolent, sly, and offensive.
In comparison to all other modern self-professed Satanist groups, and in contrast to those individuals who publicly profess or have professed (in the last sixty years or so) to being Satanists, the Order of Nine Angles is, and always have been, different and, from the viewpoint of these other Satanists, a Satanic heresy.
The Satanic Heresy of the Order of Nine Angles is essentially threefold, for the ONA, contrary to how others understand and manifest it, understands Satanism and manifests Satanism (in an esoteric and an exoteric way) as:
1) An amoral, dangerous, practical, exeatic, devilish, way of life.
2) A presencing of ‘dark forces’/acausal energies – a form/mythos – only relevant to the current Aeon.
3) An unrestricted, amoral, diabolical, effective and affective, transformation/development of individual human beings by esoteric and exoteric means.”
The Muliebral and the Sinisterly-Numinous
In contrast to the male-dominated groups – such as the Church of Satan and the Temple of Set – that most critics and most academics consider as dominating and representing the Left Hand Path and contemporary Satanism, the Order of Nine Angles despises the patriarchal ethos and the ‘might is right’ masculous  attitude that is an integral part of such groups (consciously or otherwise) and which ethos and which attitude is evident in the behaviour, the attitude, and the writings, of those who adhere to such groups or imitate them.
The ONA forthrightly describe the doctrine of ‘might is right’ as,
“…the instinct, the raison d’être, of the cowardly bully for whom instinct, mere brute physical strength, or superior weaponry, or superior numbers, command respect and enable them to intimidate and bully others and so get their own way […] Such individuals do not possess that instinct for disliking rottenness that is the mark of the evolved, the aristocratic, the cultured, human being. Thus are they akin to uncultured barbarians.
Culture essentially implies four important qualities that such barbarians, such talking animals, lack – and these qualities are empathy, the instinct for disliking rottenness, reason, and pathei-mathos. It is these qualities that not only distinguish us from other animals (and thus express our humanity) but which and importantly enable us to consciously change, to develope, ourselves and so participate in our own evolution as beings. Animals do not have this choice, this ability.
To make the doctrine of Might is Right central to, or an integral and important part of, some Occult or Satanic way or praxis (like, for example, the Church of Satan did and does) is to negate the very basis of such esoteric ways and praxis. For the essence of such esoteric ways – and especially of Satanism – is to use certain Occult techniques and methods to develope certain esoteric faculties and enable the development, the evolution, of the individual. Where such Occult or Satanic ways may or do differ is in the techniques and methods used and in how development, and evolution, of the individual is understood.Thus, in the traditional Satanism of the Order of Nine Angles, the evolution of the individual is understood as arising from a practical synthesis, via testing personal experience and magickal praxis, of what is commonly, and – considered esoterically – incorrectly regarded as the opposing opposites of Light and Dark. In addition, for the ONA the development of the individual – and the cultivation of their faculties, esoteric and otherwise – is indissolubly bound with pathei-mathos, and with empathy. Empathy esoterically [i.e. ‘dark empathy’] is the ground of genuine sorcery: an awareness of both affective and effective change [causal and acausal change] and which awareness is the knowing of ourselves as but one connexion, one nexion, to those energies (or forces) which are the essence of Life and thus the essence of our own existence as a human being.” The De-Evolutionary Nature of Might is Right (122 Year of Fayen)
It is no coincidence therefore that,
“We [the ONA] always seem to have more women than men, at least pre-Internet, and certainly still do in our traditional nexions following the Seven Fold Way. Partly because of a knowing of and respect for the natural abilities of certain women, their character; partly because of the Rounwytha ethos that is central to the Order of Nine Angles, past, present and future, and also because our Way demands a genuine, sharing, empathic, and equal partnership between men and women, and because of our acceptance that Sapphism is natural and, to an extent, esoterically important.One of the manifest errors – distortions – of the Left Hand Path, and of the Satanic, Magian Occultism so prevalent in the West, in the past, as still now, is its patriarchal nature and the fact that it is dominated by the de-evolutionary doctrine of so-called ‘might is right’ and thus dominated by and infested with male specimens of Homo Hubris who have no sense of honour, no culture, no empathy, no arête, little or no self-honesty, little or no manners, but who instead possess a bloated ego and a very high opinion of themselves.” Presencings Of A Hideous Nexion (122 yfayen)
Furthermore, according to the ONA, to achieve Adeptship it is necessary for the initiate to develop the muliebral faculty of empathy, a process begun by their basic rite of Internal Adept – that is, by the candidate spending one particular alchemical season (of around three months duration) living alone in the wilderness – and ended by their Camlad Rite of The Abyss, involving as this abyssal rite does in the candidate spending a lunar month living alone in a natural cavern or an underground chamber .
Thus the Adept – and more so the Magus/Mousa – has developed an appreciation and an understanding of the sinisterly-numinous:
” The term sinister-numinous is employed by us – part of our esoteric ONA-speak – to describe the living unity beyond the abstract, the lifeless, division and dialectic of contrasting/abstractive/ideated opposites. A division most obvious in the false dichotomy of ‘good’ and ‘evil’, and a division not so obvious in denotatum and thus in both Magian religions with their god, prophets, scriptures, and in occultisms and religions devolving around named ‘deities’ […]
For such a knowing and such of living of the sinisterly-numinous – and the personal learning, the pathei-mathos, that results – is the means to know, to live, to be, the natural balance, the Life, beyond abstracted opposites and all abstractions, and it is this natural, wyrdful, Cosmic balance, that is the quintessence of our new type of human being, and makes us and marks as a breed apart, as quite different from Homo Hubris and all other manifestations of human life on this planet […]
In terms of the way of the Adept, of someone following our Seven-Fold Way, an experience and thence a wordless personal knowing of this living unity is the purpose of the Camlad Rite of The Abyss and of the living that precedes it. Part of this personal knowing is of Wyrd, and thence of the Aeonic perspective beyond a personal destiny; a knowing, experiences, that move – that develop – the individual far beyond the attempted deification of the ego, the self, and beyond the hubris, arrogance, posturing, lack of self-honesty, and self-delusion, that are the basis of all Magian occultism, whether such occultism be described as RHP, LHP, or satanic.” The Adeptus Way and The Sinisterly-Numinous (v. 2.03, 123 yfayen)
Being mischievous and sly – as self-described in texts such as Toward Understanding Satanism (dated 122 yfayen) and as befits a diabolic group – it is no surprise to find that the ONA have often referred to the games and the japes they play with and on ‘mundanes’, potential candidates, and even those seeking information about the Order of Nine Angles. The following two quotes are typical:
“Just how many times in the past three decades have we said just who and what we are? It’s all out there, in print, in cyberland, in the people of our traditional nexions. Just how many times have we said we are really sinister, satanic, amoral, heretical and offensive? How many times have we said that we manipulate and test people? That we toy with them? That we enjoy japes? That we have certain standards and guidelines?” Just Who Do They Think We Are? (122 yfayen)
“We, the Order of Nine Angles, have presented to outsiders – and to those incipiently of our kind – a series of tests, a modern Labyrinthos Mythologicus, and which tests begin with them being expected to distil our essence from our apparent conflicting opposites. For the majority now rely for information on what is presented to them via a medium such as the Internet, rather than on their own intuition, their empathy, their Occult skills, or on their own character when they (knowingly or unknowingly) meet with one of us in the real world.
For like attracts like. If they trust in and rely on words presented on some impersonal medium, then they will see only words and probably get confused by such words. But if they have our particular character, they will just know, and thus understand beyond the words and the disinformation we have spewn forth for over forty years to ensnare, entrap, enchant, entice, confuse, incite, dissuade, and jape.
For we are unashamedly elitist. Thus we have certain, particular, standards and if someone does not reach those standards, they are quite simply not good enough for us.
For instance, for those desirous of following our Seven Fold Way we have certain physical standards, and Grade Rituals for them to undertake: what we term the three basic ONA tasks. If they fail in these tasks, they fail – there are no excuses, and they can try again until they succeed and meet our standards, or they can go elsewhere. If they succeed, then and only then are they that type of our O9A kind.” O9A – Labyrinthos Mythologicus (122yf)
The ONA are thus expounding, and using, a modern and an amoral version of a technique often historically employed, world-wide among diverse cultures and traditions both esoteric and otherwise, to test and select candidates. Thus, what is surprising is not that the ONA do this and have – for over forty years – done this, but that other contemporary supposedly ‘satanic’ groups do not do so and have never done so.
This modern and an amoral version of a classic technique aids the aims of the ONA:
“There are two things concerning The Order of Nine Angles which may be said to express our raison ‘d’etre and which two things some people seem to have overlooked.
The first is that our primary aim is to breed, to develop, a new type of human being with such new beings establishing new ways of living for themselves. The second is that we are now and always been an esoteric association.
The first means that we possess an Aeonic perspective, beyond the life of the individual. That we understand the achievement of our aims and goals in terms of long durations of causal Time, of centuries and more. That we know that changing an ordinary human into one of our kind is a slow, difficult, testing, process involving as it does such things as exeatic experience, practical challenges, and pathei-mathos, as well as a coming-to-live both the sinister and the numinous. Thus our kind develop an awareness and a knowing of themselves as a nexion balanced between causal and acausal and of possessing within them – latent, then discovered, then developed and then lived – the sinisterly-numinous. For such a knowing and then a living of the sinisterly-numinous is an essential part of the development, the breeding, the emergence, of our new kind.
The second means not only that we have certain Dark Arts, certain skills, certain Occult methods and techniques, as well as an esoteric aural tradition, but also that one of our tasks is to recruit some suitable individuals and for such initiates to begin to follow the Adeptus way, since we know, from experience, that such a practical and Occult way is most efficacious in producing the new breed of human.” The Adeptus Way and The Sinisterly-Numinous (v. 2.03 123 yfayen)
ONA Aural Traditions and Aristocratic Ethos
Since its inception, the ONA has emphasized that its way is not only difficult, dangerous, and elitist, because also has an aural tradition. A diverse aural tradition that it has always maintained the initiate must judge for themselves, partly by developing certain esoteric skills and partly by using the personal judgement that it is one of the aims of the Seven Fold Way to cultivate.
This diverse aural tradition includes esoteric chant, the way of the Rounwytha , the alchemy of ‘the nine angles’ , esoteric myths and legends about ‘the dark gods’ including a female Baphomet, and local myths and legends relating to places such as Shropshire, Herefordshire, and the Fenland. The diversity, and at times confusing and occasionally contradictory nature, of this aural tradition is most certainly the result of the three different British groups that were, according to ONA sources, merged to form the Order of Nine Angles: the Shropshire based rural Camlad of Rounwytha fame, the more northerly ceremonial Temple of the Sun, and the Fenland/Cantabrigian Noctulians.
According to Anton Long
“One of the main reasons for the existence of esoteric groups such as The Order of Nine Angles and the Camlad Rouning is to be a living hereditary repository of a certain type of knowledge and to personally, directly, encourage some individuals to acquire the culture, the habit, of learning – practical, scholarly – and thus enable them to move in the traditional manner toward the goal of discovering and acquiring knowledge and thence wisdom. In the process of this moving-toward, some of these individuals may or will be changed, and thus become a breed apart, one of our kind; indeed, over almost forty years, the ONA has had some success in producing some such individuals of our particular, peculiar, esoteric kind.” Knowing, Information, and The Discovery of Wisdom (v. 1.03, 123 yfayen)
For there is, and always has been, within the ONA people of ‘a particular, peculiar, esoteric kind’ for it is one of the aims of the praxis of the ONA – of rites such as Internal Adept and techniques such as ‘insight roles’ – to breed and to encourage people who exemplify the aristocratic ethos, the ancestral pathei-mathos , that is at the heart of ‘the ONA way’; an ethos of kindred honour, of esoteric learning and knowledge, of culture, of empathy, of arête, self-honesty, self-control, and of manners. Of those who despise uncouth, plebeian, mundanes in thrall to their desires, in thrall to their unconscious and to the archetypes and the abstractions of the societies of their time.
“Our Occult kind, our Adepts, have: (1) a type of pagan knowing and understanding of the natural world; (2) a certain sensitivity and empathy; appreciate such muliebral qualities in others, and thus appreciate, understand, women and their potential; and (3) a certain culture, where by culture here is meant (i) the arts of life made manifest by living by our code of kindred-honour, (ii) having a living (and thus numinous) tradition, (iii) having self-control, self-honesty, (iv) having a certain learned knowledge of the Arts, literature, and music of their own ancestral culture, and (v) having the all-important knowing of themselves as but one nexion between a causal past, their present short-lived life, and the wyrdful futures that will exist after their causal death.”
November 2012 ev
 The ONA have their own definition of the Left Hand Path (LHP) which is:
The amoral and individualistic Way of Sinister Sorcery. In the LHP there are no rules: there is nothing that is not permitted; nothing that is forbidden or restricted. That is, the LHP means the individual takes sole responsibility for their actions and their quest, and does not abide by the ethics of mundanes. In addition, the LHP is where the individual learns from the practical deeds and practical challenges that are an integral to it. Glossary of ONA Terms (v. 3.07)
 The ONA define exeatic as:
To go beyond and transgress the limits imposed and prescribed by mundanes, and by the systems which reflect or which manifest the ethos of mundanes – for example, governments, and the laws of what has been termed “society”. Glossary of ONA Terms (v. 3.07)
 An initiate of the ONA is expected to successfully undertake all of the following physical challenges:
The minimum standards for men are (a) walking 32 miles carrying a pack weighing not less than 30 lbs in under 7 hours over difficult hilly terrain; (b) running 20 miles in less than two and half hours over fell-like or mountainous terrain; (c) cycling not less than 200 miles in 12 hours.
 See for example (a) the important 2011 ONA text Concerning Culling As Art and (b) guides to their Seven Fold Way where finding, testing, and culling an opfer is a task every External Adept is expected to undertake, qv. A Complete Guide To The Seven-Fold Sinister Way (1989, revised 2009) contained in the compilation The Requisite ONA.
The ONA despise animal sacrifice, maintaining that it is much better to sacrifice suitable mundanes given the abundance of human dross.
Of, concerning, or relating to the ethos, the nature [physis], the natural abilities, of women. From the Latin muliebris. Among muliebral abilities, qualities, and skills are: (1) Empathy; (2) Intuition, as a foreseeing – praesignification/intimation – and as interior self-reflexion; (3) Personal Charm; (4) Subtlety/Cunning/Shapeshifting; (5) Veiled Strength. Glossary of ONA Terms (v. 3.07)
 Many of the terms of this distinct esoteric vocabulary are explained in the ONA’s A Glossary of ONA Terms, the latest version of which is numbered 3.07 and dated 123 yfayen.
 Per Faxneld: Post-Satanism, Left Hand Paths, and Beyond in The Devil’s Party: Satanism in Modernity. Oxford University Press (2012), p.207
 Senholt, Jacob. Secret Identities in The Sinister Tradition, in Per Faxneld & Jesper Petersen (eds), The Devil’s Party: Satanism in Modernity. Oxford University Press, 2012
 See, for example, Chapter 11 of Goodrick-Clarke’s Black Sun: Aryan Cults, Esoteric Nazism, and the Politics of Identity. New York University Press, 2002.
 Refer for instance to the ONA text Order of Nine Angles Style, ONA Chic (122 yfayen)
 Myatt, in the Enantiodromia and The Reformation of The Individual chapter of his seminal work Recuyle of the Philosophy of Pathei-Mathos, describes the unnatural division between the masculous with the muliebral, having defined the masculous as a term “used to refer to certain traits, abilities, and qualities that are conventionally and historically associated with men, such as competitiveness, aggression, a certain harshness, the desire to organize/control, and a desire for adventure and/or for conflict/war/violence/competition over and above personal love and culture. Extremist ideologies manifest an unbalanced, an excessive, masculous nature.”
 The Place of Empathy in the Esoteric Tradition of the Order of Nine Angles, ONA text, dated 122 Year of Fayen.
 Between early 2010 and late 2011, Anton Long – for the benefit of later generations, and following many requests including some from academics, wrote about this aural tradition for the first time – q.v. the following ONA texts:
(a) The Rounwytha Way In History and Modern Context
(b) Denotatum – The Esoteric Problem With Names
(c) Alchemical Seasons and The Fluxions of Time
See also footnote  below.
 In the draft of a chapter about the ONA for a proposed university textbook (in both English and Arabic) about modern esoteric movements, Professor Connell Monette – of Al Akhawayn University, Ifrane, Morocco – has written about some possible historical sources for both ‘the nine angles’ concept as used by the ONA and for the mythos of ‘the dark gods’.
Of the term nine angles, Professor Monette writes:
” A further possibility suggested by ONA texts is that it refers to nine emanations of the divine, as recorded in medieval Sufi texts. It is equally likely that the Order has borrowed from classical Indian tradition that arranges the solar system into nine planets, and the world itself has nine corners; or perhaps from the Sanskrit srivatsa, a special mark with nine angles that indicates the supernatural or the heroic.
On the nine angled srivatsa, Gonda states that: ‘This [mystical] figure has nine angles: the number nine often occurs in connection with auspicious objects, powers and ceremonies related to material welfare’. See Gonda, J. ‘Ancient Indian Kingship from the Religious Point of View’, Numen, Vol. 4, Fasc. 1 (Jan., 1957): 24-58.
The Indian belief that the world has nine corners is attested even in medieval European sources, e.g. Father Emanual de Veiga (1549-1605), writing from Chandagiri in 1599 who states ‘Alii dicebant terram novem constare angulis, quibus celo innititur.’ (Others said that the Earth had nine angles, by which it was lifted up to Heaven), see Charpentier, J. ‘Treatise on Hindu Cosmography from the Seventeenth Century’, Bulletin of the School of Oriental Studies, University of London, Vol. 3, No. 2 (1924): 317-342.
It is clear despite claims that the term ‘nine angles’ was introduced in the twentieth century, the term is centuries older, especially in esoteric or cosmological discourse. See Pingree, D. The Latin Version of the Ghayat al-Hakim, Studies of the Warburg Institute, University of London (1986); Ritter, H. ed. Ghāyat Al-Hakīm Wa-Ahaqq Al-Natījatayn Bi-Altaqdīm (Leipzig : B.G. Teubner, 1933); al Buni, Shams al-Ma’arif (Birmingham: Antioch Gate, 2007).
Indeed, the founder of the ONA has stated in several documents (and interviews) that Naos was influenced by a private collection of unpublished Arabic manuscript folios, which may share a common ancestry with the Picatrix and Shams.”
 According to Anton Long, addressing the Oxonia Sunedrion of the Inner ONA in 122 yfayen at which he announced his retirement:
“In essence, my eﬀusions document my own progress along a particular esoteric way. From strident youthful adversarial/heretical tracts/rants and old-style Occult ceremonies, to the more measured and esoteric items of the past seven years.
Recently I have set down in some detail – as a result of my practical experience and a decade of reﬂexion upon such experience – the outer and inner aspects of the sinister-numinous, of approaching The Abyss; have written about the essence beyond The Abyss, about the inner alchemy, the inner change, and tried to set certain esoteric traditions in context, Aeonic and otherwise.
There is thus a legacy of esoteric experience and knowledge here: mine (of some forty years and more) and that of the few before me. That is, there is the foundation of an ancestral pathei-mathos, with all that this implies for our new esoteric culture […] For my experiences, esoteric and exoteric, are ‘out there’, written down or told to trusted comrades; the old tradition is now ‘out there’, openly written down (by me) or hinted at, or told to trusted comrades…” Source – https://lapisphilosophicus.wordpress.com/inner-ona-documents/
ONA/O9AOrder of Nine Angles / Order of The Nine Angles
Ordem dos Nove Ângulos / Orden de los Nueve Ángulos
This text is issued under the Creative Commons license
Attribution-NoDerivs 3.0and can be freely copied and distributed according to the terms of that license
Classic Order of Nine Angles Texts
Part I – Language, Abstractions, and Nexions
Part II – Language, Chants, and Acausal Entities
The link below is to a pdf file (c. 1MB) of the compilation Order of Nine Angles Classic Texts Part Five. This compilation – the last volume in the series of five  – is of some recent ONA texts selected because deemed among the most interesting and informative of such recent texts.
- Understanding and Appreciating the ONA.
- Empathy and The Aeonic Perspective.
- Acausality, The Dark Gods, and The Order of Nine Angles.
- Developing The Mythos.
- ONA Style, O9A Chic.
- Playing The Sinister Game – A Brief History.
- Toward Understanding Satanism.
- Three Inner ONA Documents.
- The Esotericism of The Deofel Quartet.
- Frequently Asked Questions About The Order of Nine Angles version 4.05.
- Who Do They Think We Are?
- Methods and Traditions of The Seven Fold Way.
- Toward The Abyss – A Guide for the Internal Adept.
 The other four volumes are available here – O9A Classic Texts (Parts 1-4)
The Order of Nine Angles considers empathy to be important, and a natural human faculty; a faculty which enables an intuition concerning – a knowing, an experience of – other humans, other Earth-dwelling life, of Nature , and of the Cosmos (‘the heavens’) beyond the planet which is currently our home. The knowing that empathy provides is that of a-causality; of ourselves as a nexion, and of the non-linear connexions which bind all living beings because such beings are alive.
In effect, empathy provides a wordless (an esoteric) understanding – a perception – of the nature of living beings, and this perception compliments the perception of phenomena by means of the observations and experiments which forms the basis for scientific knowledge. Thus can empathy – when cultivated, developed, and used – extend the limited knowledge, and the limited understanding, of Reality that we may obtain from science.
In the ONA, the cultivation of the faculty of empathy is an essential part of the training of the initiate as it is considered to be one of the many esoteric skills which Adepts must possess, and – indeed – as one of the esoteric skills which distinguishes an Adept from a non-adept. Thus, when consciously cultivated and developed by esoteric means , empathy is a Dark Art; and the skill, the faculty, so used by an Adept is and has been variously described by the terms esoteric-empathy, dark-empathy, sinister-empathy, and sinisterly-numinous empathy.
The rudiments of this skill – of this particular esoteric Dark Art – can be learnt by undertaking the standard (the basic) Grade Ritual of Internal Adept, which Ritual lasts for one particular alchemical season (around three months) . Mastery of this Dark Art involves – with one known exception  – undertaking the advanced Rite of Internal Adept, which lasts for a different alchemical season (at least six months, sometimes longer depending on geographical location). However, further development of this skill, this faculty, is, while exceedingly difficult, possible according to ONA tradition and involves a successful completion of the traditional, the Camlad (the Rounwytha) Rite of The Abyss , and it is this further – this advanced – development and then the use of the faculty of empathy which not only distinguishes the Magus/Mousa but which also provides them with a deep insight into the true nature of Reality and thence the beginnings of wisdom.
The esoteric technique that is the ONA Rite of Internal Adept has been shown, by many decades of experience, to work in cultivating the faculty of empathy, and thus in developing the skill of Dark Empathy. During this Rite, the candidate has nowhere to hide – they are alone, in a natural and non-urban environment, bereft of human contact; bereft of diversions and distractions; bereft of comforts and especially bereft of the modern technology that allows and encourages the rapid and vapid and mundane communication of abstractions and HomoHubris-like emotions and responses. All the candidate has are earth, sky, weather, whatever wildlife exists in their chosen location – and their own feelings, dreams, beliefs, determination, and hopes. They can either cling onto their ego (their presumed separate self-identity) and their past – onto the mundane world they have chosen to temporarily leave behind – or they can allow themselves to become attuned to the natural rhythm of Nature and of the Cosmos beyond, beyond all causal abstractions: beyond even those esoteric ones manifest, for instance, in the Septenary Tree of Wyrd, which are but intimations, pointers, symbols, toward and of the acausal essence often obscured by causal forms and by written and spoken words, and which acausal essence such a development of empathy provides a wordless and an esoteric understanding of.
Thus does this Rite affect, and change, the candidate, and thus does it serve as the foundation for the next stage of the journey, some years hence: the move toward, into, and beyond The Abyssal Nexion, and which nexion is where is the beginnings of wisdom can be found.
Order of Nine Angles
122 Year of Fayen
 We consider Nature to be a type of being. That is, Nature is something alive which has the property of existence; which changes, and which causes or brings about changes in those other types of living being – those species of living beings – which are part of Nature. That is, Nature is the animating force which imbues living beings here on Earth with the property of life and which causes or brings about changes in such living beings.
 This conscious cultivation and development of esoteric skills – in this case of empathy – is one of reasons for the existence of esoteric, Occult, groups such as the Order of Nine Angles. For such esoteric groups have the knowledge, the personal experience, the traditions, the techniques, to facilitate and encourage such skills, and which skills enable the interior, personal, alchemical, change in the individual – the journey from Initiate to Adept and beyond – which it is one of the aims of all genuine esoteric groups to encourage.
 The basic or standard Rite is given in ONA texts such as Naos, and involves the candidate in dwelling alone in an isolated wild area for at least three months.
 The one exception is the Rounwytha – the rare individual (who is usually of the female gender) who is naturally gifted with this still uncommon faculty. Refer to The Rounwytha Way In History and Modern Context.
 This Rite is given in The Abyssal Nexion, and involves the individual living in isolation in a dark cave or cavern for a lunar month.
Classic ONA Texts
The Aeonic Perspective of the Order of Nine Angles
In many Order of Nine Angles texts mention is made of ‘the Aeonic perspective’ and since this perspective is an important feature of ONA esoteric philosophy, and thus part of O9A culture and our aural tradition, some explanation should be of interest. 
The expression ‘the Aeonic perspective’ – also known as the Cosmic perspective – is used to describe some of our pathei-mathos, some of our experience; that is, to describe some knowledge we have acquired through a combination of practical experience, through a scholarly study, and through using certain Occult faculties and skills, such as esoteric-empathy.
This knowledge concerns several matters, some to do with how we understand the individual human being, some to do with our perception of Aeons, and some to do with our praxis and the purpose and effectiveness of our methods and techniques both exoteric and esoteric.
An understanding and appreciation of this knowledge in all its aspects is part of the learning, the knowing, of those who are part of our culture and thus who are ONA.
In our esoteric philosophy the individual human being is regarded as a nexion. As having both an acausal and a causal nature, and as possessing, or being imbued with, a certain amount of acausal energy and which acausal energy is what animates physical matter making it ‘alive’. In one sense, the psyche of the individual is how some of this energy is naturally manifest in us, and an esoteric praxis such as our Seven Fold Way – or our Way of the Rounwytha – are a means whereby we can rationally apprehend and thus come to know and understood and control such energies/forces, some of which are archetypal in nature when perceived exoterically .
In addition, the nexion that is the individual is part of the matrix of all living beings, human, of Nature, of the Cosmos. That is, the individual is a connexion to all other Life, terran and otherwise, although this connexion is dormant and undeveloped in most human beings. That is, a latent faculty. One of the aims of many Occult ways – be they termed of the Left Hand Path or of the Right Hand Path – is to make the individual aware of this connexion that they are, open it, and develop it, and certain esoteric techniques have been developed in order to try and accomplish this, with Initiation often being regarded as the beginning of this process. Our techniques to open and then develop this inner nexion include Insight Roles, the adversarial praxis of the Niner, the Grade Rituals (especially Internal Adept and the Camlad Rite of The Abyss) and the acquisition of skills developed by techniques such as The Star Game and Esoteric Chant.
In esoteric terms this means that we, the O9A, are concerned with:
(1) Both Wyrd and destiny. That is, with the development of our Initiates and Adepts (their destiny) and with the development of Aeons, and thus with how the individual relates to those energies/forces which are beyond the individual and which effect them until they have completed a successful Passing of The Abyss when they emerge with wisdom: that is, with a knowing, skills, understanding, and experience sufficient to enable them to synchronize with, and then later on manifest, Wyrd.
(2) Both the sinister and the numinous – the sinisterly-numinous. That is, with the knowing, the experience, the understanding, of both and then a moving toward and a living involving the Reality beyond such apparent opposites.
In practical terms this means that the individual perceives of themselves as such a connexion, balanced between all of the following: (1) their own individual past; (2) the past of their own ancestors; (3) the past of Nature; (4) the past of Cosmic life; and between the present and the futures of all those emanations of being. Part of this perception is thus of the nature of Aeons and how they themselves are part of an existing Aeon, an existing presencing of wyrdful energies on Earth. This perception can then – and according to their newly dis-covered and understood personal nature/character – enable the individual to choose a way of living which further aids their own personal development and which enables them to presence acausal energies in order to affect what is Aeonic, with such ways of living including that of the (often reclusive) Occult Adept, that of the Rounwytha, that of a clan/tribe/gang, that of the adversarial Niner, and that of the Balobian.
Having such a perception, the individual understands causal forms, and esoteric praxis, as a means, and a means both personal and Aeonic. That is, as a means to aid their own personal development and to participate in Wyrd and thus participate in the change, the development, the evolution, of life itself, both as manifest on our current home, terra firma, and elsewhere in the Cosmos.
Other esoteric groups, especially of the LHP, do not present them with this understanding and thus cannot offer them the opportunity of such a wyrdful participation, concerned as such LHP groups are with guff such as the ‘deification of the self’ and the perpetuation of primitive human beings by means of a belief such as ‘might is right’ .
In terms of causal forms, there is the initiated understanding that what, for human beings, is esoteric, evolutionary – that what presences acausal energy and thus Life – is inner not outer change. That is, that no causal form, no non-Occult praxis, produces or can produce Aeonic change, although such forms, such praxis, may occasionally result in some, a few, individuals each century, via pathei-mathos, achieving a certain insight and understanding and thence becoming changed, more evolved, human beings.
Or, expressed differently, the changes wrought by causal forms – by wars, revolutions, empires, nations, and through means such as politics or social reform, or by governments – are transient, and do not, over centuries, affect human beings en masse. For humans remain and have remained basically the same; rather primitive beings, dependant on and in thrall to abstractions, to their emotions, to archetypal forces, and never developing their latent faculties, never fulfilling their Cosmic potential, with only a rare few human beings achieving wisdom.
This is why initiatory Occult groups and orders of our kind exist – to manifest and maintain such understanding over centuries; to produce and encourage, over centuries, Aeonic changes, and to develop, evolve, human beings by means of Occult Arts and thus in the only effective way: from within; esoterically; by changing their character, their nature.
This is also why we insist on a personal knowing, on inner alchemical change; on individuals learning from practical experience, both sinister and numinous and both exoteric and esoteric. Why we are organized as we are, as kindred families and nexions, as a kindred collective, and as a culture with traditions both esoteric and aural. And why we take a long-term view of matters both exoteric and esoteric – for our perspective is that of centuries, of Aeons.
The Order of Nine Angles
The ONA is thus not some ‘causal form’, but rather a type of nexion; a collocation of human beings connected over durations of causal Time in particular ways who, by virtue of being kindred both esoterically and exoterically maintain and expand their acausal presencing over such long-durations of causal Time. A causal form is just that: causal, denuded of or not possessing wyrd/acausal energy; a manufactured, lifeless, thing, a tool. A nexion is redolent of Wyrd, and is alive, a type of living entity, be such an entity an individual or a collocation of developed individuals manifest as an esoteric Order.
An esoteric Order with an Aeonic perspective produces both internal and external change in an affective, sinisterly-numinous, way. That is, we not only change a limited number of individuals, personally, individually, by our Occult Arts, over long-durations of causal Time, but also – because we are redolent of Wyrd – directly and indirectly influence others, greater in number than the number of our initiates, by our very existence, by our ethos, our methods, our philosophy, our mythos, with some for example adopting and adapting some of our praxis, some of our Occult Arts, some of our esoteric philosophy.
Thus does such an esoteric Order as the ONA provoke an evolutionary, a sinister-numinous, change in some of those so influenced, whether or not they know it and whether or not they try to hide it from themselves and others.
As I wrote in another recent essay:
” We grow and have grown slowly, as befits our Aeonic perspective. Slowly, through personal contact, a personal knowing, pledges of duty and loyalty based on our code of honour…It means we are something of a large, growing, unconventional family, whose relations and relatives are becoming dispersed around the Earth, and who – unlike many extended natural families – have a shared, supra-personal, purpose and a shared culture.
Naturally, like all families, sometimes there are disputes, as sometimes a young son or daughter leaves home to adopt another culture or none. But by and large the family stays together, because of our culture, our traditions, our practices, our Occult abilities and faculties, our very long-term esoteric aims and goals.
Which is one reason why many of our people have been with us, part of our family, for ten, twenty, thirty years and more, and why we have slowly grown through assimilating their friends, their sons, their daughters, their relatives, their colleagues. And why we have recruited, we still recruit and will continue to recruit, in the old-fashioned way.”
Order of Nine Angles
 For us, culture implies five important qualities, and these qualities are:
(1) empathy, (2) the instinct for disliking rottenness, (3) the faculty of reason, (4) pathei-mathos; and (5) a living aural tradition.
It is these qualities that not only distinguish us from other animals – and from Homo Hubris – here on terra firma but which and importantly enable us to consciously change, to develope, ourselves and so participate in our own evolution as beings.
For us, the cultivation and development of empathy is a Dark Art, part of the training of the Initiate. This particular Dark Art is a skill that rites such as that of Internal Adept develop. See, for example, the ONA text Empathy in the Esoteric Tradition of the ONA.
In respect of ‘the instinct for disliking rottenness’ see the ONA text Concerning Culling As Art.
 A very basic overview of causal and acausal is given in The Theory of the Acausal.
For how we use particular terms, refer to v. ≥ 3.07 of our A Glossary of Order of Nine Angles Terms.
The Seven Fold Way (also known as the Seven Fold Sinister Way) is outlined The Methods and Tradition of The Seven Fold Way, with an overview given in The Complete Guide to the Seven Fold Way, and which overview is also contained in the ONA pdf compilation The Requisite ONA (51 Mb) which includes copies of all the necessary texts, including Naos. See also the pdf compilation Enantiodromia – The Sinister Abyssal Nexion which deals with The Passing of The Abyss.
The training of the Rounwytha is mentioned in the text The Rounwytha Way: Our Sinister Feminine Archetype.
 Refer to texts such as The De-Evolutionary Nature of Might is Right.
There are five main things that enable the Order of Nine Angles to be appreciated for what it is, what it does, and what it can do.
1. The ONA is:
“A secretive esoteric – Occult – association whose primary esoteric concern is the interior change of selected individuals by means of particular Occult methods and Arts, and which Occult methods and Arts form part of our particular esoteric Way. This esoteric Way is manifest in our ethos, our mythos, and our methodology/praxis […]
Occult Orders such as the ONA primarily exist and are maintained over causal Time in order to facilitate and encourage the discovery and the use, by individuals, of lapis philosophicus: that is, to facilitate and encourage the interior, personal, alchemical, change in those individuals such Orders have clandestinely recruited, or in such individuals as have succeeded in finding such Orders and overcoming the various obstacles placed in their way, or in such individuals as have chosen to adopt/use/adapt our ethos, our mythos, and our methodology/praxis.” Source – ONA FAQ, v. 4.01 123 yf
The use of the terms Occult and esoteric are important. The Occult is:
“A body of knowledge of a different kind [from scientific knowing] – about some still unexplained things (including but not limited to unexplained phenomena and the supernatural) and often derived from a personal knowing, a personal experience, of such unexplained things, and often related to a personal pathei mathos.” Source – Acausality, The Dark Gods, and The Order of Nine Angles
This body of knowledge is thousands of years old, and some of it was – and still is – an orally transmitted knowledge, with this knowledge including such diverse matters as myths, legends, mythos, sorcery, alchemy, folk traditions and rituals, esoteric mysticism, ESP, demonology (Nazarene and otherwise), stories about ghosts, and so on and so on.
The traditions (oral and written), the mythos, and the ancestral esoteric pathei mathos, of the Order of Nine Angles are part of this large body of Occult knowledge.
2. One of the main esoteric purposes of the ONA, therefore, is to guide/incite/encourage individuals to explore and experiment, in a practical way, with the aforementioned Occult, and which exploration and practical work includes their own psyche and developing new abilities such as those acquired from developing the faculty of empathy. From this, the individual can learn about themselves and about the Occult and thus about mythos. Also, by using the ‘dark arts’ of the ONA – like insight roles, the star game, esoteric chant, exeatic living, and grade rituals such as internal adept – they can also change themselves and move toward wisdom, toward finding lapis philosophicus.
3. The ONA has used and substantially developed the basic Myattian theory of the acausal in an effort to offer rational explanations of some Occult knowledge and some Occult experiences, and,
“…insofar as the ONA are concerned, the truth of the matter regarding the Dark Gods – and of sorcery, of the supernatural, and so on – is left to the individual to discover for themselves. That is what esoteric – Occult – groups of the Left Hand Path are or should be all about, individuals doing practical Occult stuff and finding answers for themselves, with the theory of acausality, of nexions, and so on, simply being the ONA’s take – explanation – of the supernatural (the Occult), of the psyche, of the nature of human beings, and – ultimately – of life itself: of our position in the cosmos, of how we might change/evolve ourselves, of how we relate to mythos and aeons, and of how we relate to other life whether observed in the causal or posited to exist in some acausal or supernatural continuum.” Source – Acausality, The Dark Gods, and The Order of Nine Angles
The point here being that the truth about such Occult matters is left to the individual to discover for themselves by them doing Occult stuff and doing other stuff, like exeatic, amoral, living. Not talking about it, not just writing about it, not just studying it – but doing stuff, like as in experimenting on themselves, on others, using certain ‘Occult forces’, and thus doing Occult things to see what if anything happens internally (to their psyche) and otherwise.
Having done such practical stuff they can – if they deem it necessary – talk and write about such things from personal experience, and – because of their insights, the direct knowledge they have gained – others may find their views interesting and helpful. They may thus – because of this personal experience, and only because of it – be in a position to make a contribution to the ONA: adding to it, developing it, and so on. A development that is necessary for the ONA and which is an essential part of how the ONA works and always has worked. For:
“Everything ONA can and should be surpassed, refined, changed, when others discover, experience, and attain knowledge and experience for themselves.” Source – Satanic Letters of Stephen Brown, Letter to Miss Stockton, dated 19th June, 1991 ev
4. Mythos is important, an essential part of the ONA, not only because it’s mysterious and can inspire, intrigue, baffle, suggest, but also because it can (a) presence the sinisterly numinous, and (b) manifest the aeonic perspective that’s an integral part of the Order of Nine Angles.
Denude an esoteric group of mythos, of what is Occult, of an aeonic perspective, of what is sinisterly numinous, and you no longer have an esoteric, an Occult group – only something boring, dull, mundane, and magian. And to fully appreciate and understand a mythos, and to be able to use it in an Occult way, a rational explanation of it – as in the theory of the acausal – is required.
As for aeonic perspective:
“The expression ‘the Aeonic perspective’ – also known as the Cosmic perspective – is used to describe some of our pathei-mathos, some of our experience; that is, to describe some knowledge we have acquired through a combination of practical experience, through a scholarly study, and through using certain Occult faculties and skills, such as esoteric-empathy.
This knowledge concerns several matters, some to do with how we understand the individual human being, some to do with our perception of Aeons, and some to do with our praxis and the purpose and effectiveness of our methods and techniques both exoteric and esoteric.” Source – Notes Concerning The Aeonic Perspective (123 yfayen)
5. The cultivation, the development, and the use of the faculty of empathy is an important part of the ONA, and the knowledge that empathy enables and provides is an essential part of O9A culture, of our ‘ancestral and esoteric pathei mathos’.
As for empathy itself, the following quote – from a non-Occult source – explains the nature of empathy and its importance rather well:
“Empathy is the natural (though often undeveloped and little used) human faculty which reveals (dis-covers) a type of individual (personal) knowing – a perception – distinct from the knowing posited by both conventional philosophy and experimental science. One type of this empathic knowing is a sympathy, συμπάθεια, with other living beings.
Empathy supplements our perception of Phainómenon, and thus adds to the five Aristotelian essentials of conventional philosophy and experimental science.
The perception which empathy provides [ συν-πάθοs ] is primarily an intuition of acausality: of the acausal reality underlying the causal division of beings, existents, into separate, causal-separated, objects and the subject-object relationship which is or has been assumed by means of the process of causal ideation to exist between such causally-separate beings. Expressed more conventionally, empathy provides – or can provide – a personal intuition of the connectedness of Life and the connexions which bind all living beings by virtue of such beings having the attribute of life.
This intuition of acausality, which empathy provides, is a wordless apprehension (a knowing) of beings and Being which does not depend on denoting or naming (and thus does not depend on abstractions) and the theory of acausality is a formal attempt to explain this apprehension and this distinct type of knowing.” Source – Notes on the Theory of the Acausal
Empathy therefore – whether we call it dark-empathy, sinister-empathy, esoteric-empathy, or whatever – can provide knowledge, insights, and understanding of and about not only other humans and other life, but also of and about the acausal and nexions.
In summary, the ONA is part of the Occult tradition; has its own unique body of Occult traditions and Occult knowledge; has its own unique style and esoteric praxis; has specific aims and goals achievable by esoteric means; recognizes the importance of empathy and mythos; is founded on the principle of individuals learning, discovering, and judging things for themselves by doing practical stuff Occult, adversarial, and otherwise; and is open to change and development by those of its people who have achieved and acquired – from such practical experience – knowledge and understanding of themselves, of human beings, of matters Occult, of Nature, and of the Cosmos.
Since the publication of Naos in 1989ev there has been much speculation and much discussion about both the theory of acausality and about the mythos – the myths and legends – of the supernatural Dark Gods who, the ONA claimed, reside in ‘the acausal spaces’ and who, it is also claimed, have manifested or can become manifest in our own world, or at least in our psyche, by means of sorcery.
Are the Dark Gods, for instance, real beings or possibly just archetypes of our unconscious? Is there any scientific proof for the existence of the acausal, and what exactly is meant by the term acausal and by the term acausal dimensions?
The Theory of the Acausal
Regarding the theory of the acausal, the following quote from Myatt’s article Notes On The Theory of The Acausal succinctly explain it.
Acausality is an axiom, a logical assumption, not a belief. This axiom about the nature of the cosmos is one that derives not from the five Aristotelian essentials that determine the scientific method, but from the intuition of empathy and from deductions relating to observations of living beings.
The latter point about life is crucial to understanding both why the axiom has been made and what it may logically imply. That is, a theory is proposed about the nature of known life – about why and how a living being differs from a non-living being. Currently, science cannot explain what makes ordinary matter – the stuff of physics and chemistry – alive, and why for instance a living being, a biological entity, does not obey one of Newton’s laws nor the axiom of entropy (the second law of thermodynamics).
A living being, for example, can change – grow and move – without any external physical (Newtonian) force being applied to it. In short, living beings do not behave in the same way as ordinary physical matter does, be such matter a star, a galaxy, a rock, or a chemical element interacting with another chemical element.
The acausal theory proposes that living beings possess what is termed acausal energy – that it is this acausal energy which in some way animates, or which presences in, a biological cell to make that cell behave in a different way than when that cell is dead […]
It is stated in several articles about the acausal that it is only a theory based on certain axioms, and that this theory is posited to explain certain things which are currently unexplainable by other rational theories. The things explained by the theory – which the theory attempts to explain in a logical way – are the nature of living beings, and the nature of empathy, of sympatheia with other living beings.
This theory posits an acausal realm (continuum) as the source of the energy that animates living beings; that this energy differs from the energy observed by sciences such as physics and chemistry; and that all currently known living beings are nexions – regions – where the theorized acausal intersects with, is connected to, or intrudes into, the observed physical (causal) universe known and described by sciences such as physics.
The theory also posits that this acausal realm is a-causal in nature and that it (and thus the acausal energy said to originate there) cannot be described in terms of three spatial dimensions and one dimension of linear time, and thus its geometry cannot be described in terms of the current mathematical equations used to describe such a four-dimensional ‘space-time’ continuum (such as the tensorial equations that, for instance, describe the geometry of Riemannian space-time).
It is therefore posited that the acausal may be described or could be described by an acausal Space of n acausal dimensions, and an acausal, un-linear, Time of n dimensions, where n is currently unknown but is greater than three and less than or equal to infinity. Currently there are no mathematical equations that are capable of re-presenting such a type of un-linear, non-spatial, n-dimensional space.
Were someone to develop such mathematical equations to describe such an acausal geometry it should be possible to explain acausal energy – i.e. acausal waves and their propagation in both the causal and the acausal, in the way that Maxwell’s equations describe the propagation of causal energy/waves in four-dimensional physical space-time.
It is posited that to develop such mathematical equations requires a new type of mathematics since current geometric representations (two, three, and four dimensional) use a differential – the calculus (tensorial, matrical, Euclidean, or otherwise) – of linear (causal) time […]
As for the nature of the acausal dimensions, they are currently undefined except as extensions to current mathematical concepts: that is, as non-linear and non-spatial in Euclidean terms […]
If the postulated acausal energy exists, then it should be capable of being detected and such energy measured, and the theory of acausality suggests that it might be possible – even using current scientific means – to detect acausal charges (manifestations of acausal energy in the causal) – by microscopically observing the behaviour of a living cell and its components (such as the nucleus) under certain conditions such as observed changes when in the presence of other acausal charges (living cells and their collocations).
The theory also suggests that another way might be to construct some new type of experimental apparatus which can detect acausal charge directly, and makes a comparison with how electrical charges were first discovered, measured, and then machines developed to produce and control their propagation, as in Faraday’s experiments in producing electric currents […]
The theory also makes it clear that there are currently no experimental observations to verify the existence of such acausal charges so that the whole theory remains an interesting but speculative theory.
Acausality therefore should be understood as a new theory – with the emphasis on theory – which offers a somewhat unique explanation of the nature of living beings, of the nature and implications of the faculty of empathy, and of some other interesting stuff. Advancements in science often arise when some new theory is posited and that new theory makes predictions about events which are subsequently verified or falsified by observations.
Part of the interest in and value of the new theory of acausality lies in the rational explanation it offers for what current scientific theories cannot explain – the how and the why of living beings. For – and importantly – our current scientific knowledge is limited and always changing as new observations of the external world cause us to revise accepted theories and propose new ones especially about as yet unexplained things.
The Occult is a body of knowledge of different kind – about some still unexplained things (including but not limited to unexplained phenomena and the supernatural) and often derived from a personal knowing, a personal experience, of such unexplained things, and often related to a personal pathei mathos.
The ONA and the Theory of the Acausal
The Order of Nine Angles takes the basic Myattian acausal theory – outlined above – much further and uses it to explain the nature of sorcery – how sorcery may work – and to explain the accounts of people who, from their personal experience and over millennia, have asserted that ‘the supernatural’ exists, and that this supernatural world (or universe) contains or may contain particular types of living beings who (or which) substantially differ from all the living beings currently known to science.
That is, for the ONA the theory of the acausal is only a useful and rational explanation of certain phenomena and of events and experiences that have been observed or claimed by people over millennia.
It is in this sense that the ONA mythos of the Dark Gods should be understood – as a possible explanation of certain supernatural events and of the oral accounts of things that some individuals claim or assert have occurred or which they or others have directly experienced or directly acquired some knowledge of.
It is also in this sense that the sorcery of the Dark Gods should be understood – as possible ways to evoke or invoke such entities and thus ‘know them’. Furthermore, as the ONA has mentioned time and time again in their MSS – and mentioned for over thirty years – one way to discover if the Dark Gods really exist (somewhere, and whenever) is to personally evoke or invoke them using certain types of sorcery and rituals. One such means is claimed by the ONA to be a ritual involving several people using esoteric chant in combination with a large quartz tetrahedron crystal.
Thus, insofar as the ONA are concerned, the truth of the matter regarding the Dark Gods – and of sorcery, of the supernatural, and so on – is left to the individual to discover for themselves. That is what esoteric – Occult – groups of the Left Hand Path are or should be all about, individuals doing practical Occult stuff and finding answers for themselves, with the theory of acausality, of nexions, and so on, simply being the ONA’s take – explanation – of the supernatural (the Occult), of the psyche, of the nature of human beings, and – ultimately – of life itself: of our position in the cosmos, of how we might change/evolve ourselves, of how we relate to mythos and aeons, and of how we relate to other life whether observed in the causal or posited to exist in some acausal or supernatural continuum.
Classic ONA Texts
Bringing The Tyrannye Down
Tyranne, tyrannye – Middle English; later spelling > tyranny. Latin tyrannia via Latin tyrannus from the Greek τύραννος
One of the fundamental principles which all ONA participants agree upon [for it is one thing that marks them as ONA] is that all societies currently existing in Western lands are tyrannical in two important ways. First, because of the slavery that results from the causal abstractions that form the basis and the ethos of such societies; and second, because of the self-imposed authority of centralized governments, often enforced as this authority is by the use of State institutions such as the police, the armed forces, the security services, and so-called ‘courts of law’.
A tyranny in evidence, for instance, when ‘the Establishment’ – the hubriati – feel threatened and/ or when the castellans/guardians/satraps of The State find the ideas/ideals/abstractions/beliefs they cherish are under threat. For then – as in recent riots in England (2011 ce) and as in the clearance of the recent ‘occupy’ protests and as earlier in the Hafenstraße – The State will react with violence, use whatever force they deem necessary, and often deal with dissidents in a harsh, punitive, impersonal manner, as occurred following the London riots.
A tyranny also in evidence in the duplicity, hypocrisy, and arrogance of governments who proclaim adherence to democracy but who ignore public opposition to their policies when it suits them, or when their abstractions and their agenda demand it – as, for example, when the British and American and other Western governments of the day ignored massive public opposition to the invasion and occupation of Iraq; or when, for example, the privileged ruling elite try to limit wage rises and restrict social benefits to ordinary people but continue to allow company directors, bankers, and other hubriati, to award themselves bonuses and profit from their schemes, their usury, their capitalistic machinations. As the old adage goes:
He that hath muche, doeth tyranny to hym that hath but littell. 
So, how can we bring the tyrannye down and thus create the conditions and the foundations for our New Aeon, a New Aeon evident, for example, in a plenitude of individuals living by our code of kindred-honour and where individual pathei-mathos is the normative mean having replaced dependence on, submission to, and belief in, causal abstractions?
First, we need to understand that this process will take a certain – and long – duration of causal Time, and which duration will most certainly be longer than that of everyone living now, and most probably of a duration which encompasses the life of the next generation and the one after that. This understanding is wyrdful, an esoteric, an initiated, knowing of Reality, and thus of ourselves as a nexion and of the true nature of abstractions, of mundanes, of the hubriati, of The System. A knowing that makes us think in a different way and speak a different language than mundanes – the thinking, the language, of Aeons, of wyrd, of acausal presencing, and of sinister-numinous emanations.
Hence, we do not naively, idealistically, dream about ‘smashing The System’ by our own efforts in our own brief span of mortal life; nor do we speak and write about some ‘revolution’ which it is believed can or may be brought about, again in our own brief span of mortal life, by some tactic or tactics, such as armed struggle or civil disobedience.
Revolutions, tyrants, hubriati, wars, conflicts, abstractions, governments, rulers, empires, towns, cities, come and go; even what we now term nations are in flux, liable to be assimilated, made of no account. What remains, what always remains, are humans, and mostly – en masse – unchanged in nature. Humans who will jostle and kill for power, wealth, influence; who will be in thrall to beliefs, abstractions – new or old; who will continue to manufacture abstraction after abstraction; who will continue to be slaves to their own desires and delusions about themselves. Who will speak and write about ‘revolution’ or about some abstraction such as ‘human rights’ or ‘democracy’. And so on, mundanity after mundanity, causal abstraction following causal abstraction.
For, esoterically, we are not about changing ‘the system’ in some minor way, or simply replacing one abstraction with another. We are not about taking and then exercising power and authority. We are about changing what ‘authority’ means and implies and introducing new ways of life based on this. Which means changing, developing, evolving human beings, by means both esoteric and exoteric. Changing ourselves in certain specific ways and which specific ways lead to us developing a particular, an Aeonic, a cosmic, perspective and thence, from our pathei-mathos, a certain understanding.
This is the species of understanding that leads me to write that, in my view, there are three main ways to bring the tyrannye down and thus create the conditions and the foundations for our New Aeon, and all of which ways are quite uncomplicated:
(1) By more and more individuals adopting or being influenced or inspired by the ethos, mythos, and praxis of the ONA (both what it is now and will evolve to be), and thus becoming in personal character and often in life-style less and less dependant on the nation-State, on The System, on abstractions.
(2) By the practical actions – exoteric and esoteric – of those of our kind and influenced by us.
(3) By the continuing infiltration of our kind into certain influencing roles and within certain Institutions.
(1) includes, for example, the establishment (on the basis of kindred-honour) of clans and tribes, as well as individuals and families co-operating locally in a non-hierarchical manner and on the basis of mutual respect and tolerance.
(2) includes ‘direct action’ and political/social/religious involvement of individuals, for instance as part of their desire to live exeatically (and so gain practical experience), or as some Insight Role, or as individual/group adversarial praxis, or to generally aid kindred spirits (such as those who describe themselves as anarchists) and who thus also know The System for the tyranny it is.
This is therefore the way, the manner, that includes the use of whatever causal form or forms that may be considered interesting/useful/productive regardless of how such forms are described by others.
(3) includes individuals, and members of established nexions/groups, clandestinely testing, recruiting, and then guiding a few people, especially in academia, the media, the arts, the police, the military. Thus will our ethos and our praxis – in their living inner essence – slowly propagate, seed, themselves, to flower elsewhere as those now of us, decade following decade, betake themselves away into the world, undermine The System from within, recruit others, and be able if required to use their positions/influence to aid individuals of our kind.
Thus it is our people – their inner change, their affective and effecting lives and deeds – who will produce, over durations of causal Time, the required exterior changes because these people are, or they will become, affective and effective nexions of a specific type; the type that the ONA now represents and will represent.
All that the ONA does and has done and will wyrdfully do – in whatever iteration – is be a certain type of nexion, a connexion to the acausal essence/energies beyond all causal forms and opposites, and also and importantly a connexion between causal past-present-future, thus binding and bringing together a certain type of human, and being the genesis of new human types and thence of such new ways of living as befits them. Or, expressed another way, the Order of Nine Angles is simply one means whereby wisdom can be acquired.
Or, expressed in an even more exoteric way and using current causal terms, we aim to be the hidden force which drives and which produces a certain type of human change – the heretical, subversive, adversarial, sinister, anarchist, one.
Order of Nine Angles
 The quote is from Antonio De Guevara: The golden boke of Marcus Aurelius emperour and eloquente oratour. [Libro aureo de Marco Aurelio] translated by John Bourchier, and published in 1546 ce.
 The first iteration/phase may be considered to be most manifest the overt and practical traditional Satanism of the early ONA (c.1972-1985 ce) with its ceremonial groups all of whom were in the UK and known to AL. The second iteration (c.1986-2009 ce) was most manifest in the Seven-Fold Way and the praxis of individuals, world-wide, establishing their own ceremonial ONA-type groups/nexions.