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.


Order of Nine Angles

Order of Nine Angles

Classic ONA Texts

Pretenders, Frauds, and The Order of Nine Angles

 

Over three decades ago, we had the imposters. With the advent of this new-fangled internet thingy, these imposters had and have a new medium most suited to their plebeian nature.

Over two decades ago I said:

“I shall be honest – Satanism has been hijacked. By posers, by pseudo-intellectuals and by gutless weaklings who like the glamour and danger associated with it in the public mind but who do not have the guts to be evil – to do dark deeds… Well, I am sick of these imposters.”

So it is that these gutless weaklings, these self-described ‘satanists’, now prattle on and on and on – in cyberspace – about satanism (mostly anonymously of course) and yet have no dark, evil, genuinely, Satanic deeds to their name. Never having once done or incited acts of chaos, violence, ‘crime’, culling, and terror, and never once having taken themselves to and beyond the moral, legal, limits imposed by The System.

Thus we have pretentious mundane gits pecking away at their keyboards in order to spew forth into cyberspace their plebeian opinions about ‘reality’ and sorcery and the sinister, while all the while they are in thrall to the delusions of Magian Occultism and to the delusion that they – these puny humans on some planet orbiting some nondescript star in one corner of one Galaxy among billions of Galaxies – matter in some way and that not only do they ‘understand’ and ‘know’ but they can control the forces of the cosmos. Thus they, these alleged satanists and alleged practitioners of the Black Arts of the Left Hand Path – these egoists who inanely attempt ‘to deify’ their mundane self – write mumbo-jumbo such as:

“I enter into the Realm of Creation to work my will upon the Universe.”

“The only sacrifice we do perform is a voluntary sacrifice of self to Self that takes the form of words.”

“There is only our own consciousness.”

“We hold as sacred the Life of humanity. Our self love and our self dissatisfaction is expressed upon humanity.”

“In ritual, you can begin to reach inward to contact the true and tangible god of your own universe.”

Not to mention pseudo-intellectual babble such as:

“Herein lie the roots of a certain kind of outcome-justified thinking that is prevalent in modern culture. The ethics of Plato reflect his commitment to teleology, the doctrine that purpose and design are apparent in nature, and that natural phenomena move inexorably towards certain goals of ultimate self realization.”

[Note: We might be unkind and enquire (a) as to whether the author can read Plato in Greek or has to rely on translations, and (b) how many years has he devoted to the study of the works of Plato. For if he cannot read Greek and has not undertaken such a years-long study then, from a scholarly, intellectual, perspective his words merely convey his personal opinions about a subject he does not know very well, and thus his opinions are worthless. The afore-quoted babble certainly indicates a pretentious specimen of Homo Hubris trying, and laughably failing, to appear erudite.]

Naturally, these satanic pretenders and pseudo-intellectuals infesting the Occult milieu will not STFU, for the internet provides them with a sense of importance, and if they spew forth their mumbo-jumbo, their opinions, and their pseudo-intellectual babble for long enough they might even gain some admiration (and even acceptance) from their fellow pretenders. Why, they might even go on to self-publish a book about ‘satanism’ and/or about the Occult, as they might even found some ‘temple’ or ‘coven’ or group and appoint themselves a ‘high priest’ or even an ‘ipsissimus’.

What these self-important egoistic pretenders do not know, or ignore, is that a real understanding and a real knowing arise – and only arise – from three things. (1) From a participation, of many years, in real life of such an exeatic intensity that it brings pathei-mathos, with all the attendant sadness, joy, ecstasy, anguish, and personal suffering; (2) from a rational reflexion on the foregoing and thus a placing of such personal participation into an Aeonic, a cosmic, perspective; and (3) from a refined and a scholarly study and a seeking of knowledge spanning at least a decade.

Now, one of the real secrets of the LHP, of satanism, of the sinister, is that it encourages, it provokes, it encompasses, it guides the individual into all of these three, so that it is a way for the individual to acquire, to feel, to know, wisdom, and which knowing and feeling so profoundly affect the person that they are transformed into a new variety of human being.

But what in some way is worse than these modern self-described ‘satanists’ are some of those who now are associating themselves with – or claiming to be – ONA, mostly anonymously and invariably via the medium of the internet. Of course, these Order of Nine Angles wannabes have no real-life sinister deeds to their name (even though some of them claim they have) just as they have never followed our hard Seven Fold Way. Not for them a culling or three; or the amorality of a career of ‘crime’. Not for them running a street gang for a year or more. Not for them a year-long Insight Rôle or two. Not for them hard physical challenges and three months in the wilderness alone. Not for them the intellectual challenge of the advanced Star Game or spending a year mastering, and then performing with a group, Esoteric Chant. Not for them the esotericism of using such chant with a large crystal tetrahedron to see what occurs within and external to their psyche.

For these frauds prefer pretension and words to living – year after year and for decades – a real sinister amoral exeatic life, with some even acquiring (to those lacking real Occult abilities) something of a ‘reputation’ outside of ONA circles. Yet we know who the frauds are, just as some of the frauds themselves know who and what they are, although naturally in some cases they do not know what they are, such is the excess of their arrogance, their self-delusion, their pretension, their belief that they are and have been ‘very clever’.

Of course, in some small way some of these muppets may be useful, for a while. And useful to us, for example, in spreading (knowingly or unknowingly) the ONA mythos and ONA propaganda, or as in (unknowing to them) playing japes on and confusing mundanes, or as in diverting public attention from some of those of our kind who wish to operate in the shadows, or as in distributing our MSS and so perhaps inciting others of our sinister kind around the world to actually presence the dark by their living or by beginning the hard journey to wisdom by following our Seven Fold Sinister Way.

So while they serve a useful purpose we might choose not to publicly expose them for the frauds they are. And it is fun watching them, and – occasionally – toying with them, in public and in private. And fun observing how mundanes are often conned by these ‘ONA pretenders’ even though the very words these pretenders write and say betray them for who and what they really are.

Meanwhile, we shall keep doing our two necessary sinister things. (1) Clandestinely recruiting, person to person, in the traditional way; and (2) openly and clearly stating just who and what we are, and what Satanism and the sinister mean – as in practical, amoral, heretical, exeatic, deeds, as in gaining skill in our difficult and dangerous Dark Arts, and as in our life-long quest for wisdom.

But the causal Time will arise, and (in Aeonic terms) soon, when such muppets will no longer be needed or useful, just like the medium of the internet.

AL (Order of Nine Angles) 121 yf

Source: Documents of the Inner ONA


Further Reading:

The Three Basic ONA Tasks

Discovering Satan

Dark Arts of the Order of Nine Angles

The Requisite ONA

How To Spot A Pretender


Order of Nine Angles

Order of Nine Angles

Classic ONA Texts

Myths, Legends, Dark Gods, and Occult Mystique

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Anton Long
Order of Nine Angles
123 yfayen


[1]
Some of these early (uncorrected) MSS are included in a late 1980′s microfilm compilation, copies of which film were given to two academics, one of whom was Professor Kaplan.



Order of Nine Angles

O9A

Classic ONA Texts

The Dark Arts of The Sinister Way

 

v. 2.01

Introduction

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

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.

 

Anton Long
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.

These – and all other necessary texts – have been collected together in the two volumes The Requisite ONA and Enantiodromia, The Sinister Abyssal Nexion. Both volumes are available in pdf format.


This text is available in pdf format here – o9a-praxis-and-theory.pdf


Praxis and Theory of The Order of Nine Angles

A Précis for Critics, Neophytes, and Academics

 

Order of Nine Angles

O9A

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 [1] – and Occult groups in general – for a variety of reasons, which are:

i) The emphasis on practical ordeals, physical challenges, and exeatic [2] 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 [3]
ii) The avowal of culling (that is, of human sacrifice) [4]
iii) The emphasis on the feminine, the sinisterly-numinous, and on cultivating muliebral [5] 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. [6]

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” [7], another to write that “ONA-inspired activities [have] managed to enter the scene of grand politics and the global War On Terror” [8], and leading many critics to describe the ONA as a ‘nazi/fascist Satanist’ group [9].

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 [10], 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 [11] 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 [12].

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)

Labyrinthos Mythologicus

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 [13], the alchemy of ‘the nine angles’ [14], 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 [15], 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.

Thus:

“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.”

R. Parker
November 2012 ev


Footnotes

[1] 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)

[2] 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)

[3] 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.

[4] 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.

[5] Muliebral:

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)

[6] 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.

[7] Per Faxneld: Post-Satanism, Left Hand Paths, and Beyond  in The Devil’s Party: Satanism in Modernity. Oxford University Press (2012), p.207

[8] 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

[9] 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.

[10] Refer for instance to the ONA text Order of Nine Angles Style, ONA Chic (122 yfayen)

[11] 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.”

[12] The Place of Empathy in the Esoteric Tradition of the Order of Nine Angles, ONA text, dated 122 Year of Fayen.

[13] 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 [15] below.

[14] 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.”

[15] 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/O9A

Order 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 3.0

  and can be freely copied and distributed according to the terms of that license

Order of Nine Angles

O9A

Classic Order of Nine Angles Texts

Concerning-Esoteric-and-Exoteric-Languages.pdf
(97 kB)

Part I – Language, Abstractions, and Nexions
Part II – Language, Chants, and Acausal Entities


Order of Nine Angles

O9A

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 [1] – is of some recent ONA texts selected because deemed among the most interesting and informative of such recent texts.

Order of Nine Angles Classic Texts Part Five
(pdf)


Contents:

  • 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.

Note:
[1] The other four volumes are available here – O9A Classic Texts (Parts 1-4)


Order of Nine Angles

O9A

Classic ONA Texts
The Place of Empathy in the Esoteric Tradition of the Order of Nine Angles

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 [1], 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 [2], 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) [3]. Mastery of this Dark Art involves – with one known exception [4] – 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 [5], 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.

Anton Long
Order of Nine Angles
122 Year of Fayen


Notes:

[1] 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.

[2] 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.

[3] 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.

[4] 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.

[5] 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.


Order of Nine Angles Sigil

Order of Nine Angles

Classic ONA Texts
Satanism – Epitome of Evil

Let us not be mis-understood: genuine Satanists are evil. They question, seek to know, and they defy. They champion, advocate, and propagate – and most importantly live, as a way of defiance and ecstasy – whatever is genuinely heretical, or forbidden, in the societies of their times. They cause, and strive to cause, Chaos, disruption, revolution, and thus causal Change. They are the fomenters of, and the agents of, evil, of genuine darkness. They are adversarial; agents of genuine human evolution, which evolution only and ever arises from an acceptance of challenges and the application of the Sinister Dialectic: from the direct causal presencing of acausal darkness. They cause harm, disaster, corruption, and death; they bring joy, ecstasy and laughter, but perhaps most of all they bring death – and sometimes, or often, before the due time to those deserving of such an early death: death to those who have shown by their actions that they have a weak character or are a nuisance, or a hindrance to the spread of darkness, to the creation of the new from the destruction, the change, of the old. Genuine Satanists are dangerous people to know; associating with them is a risk. They might get you in trouble with the Police; they might make you into a real “outlaw”; they might bring you to the notice of the Intelligence Services. They are trouble, and their psyche is contagious: and can break others, or bring them misfortune, or drive them toward inner breakdown or even madness.

Their Way, our Way – that of genuine Satanism – is the Way of the self-controlled individual, not the way of sycophancy to, or obedience to, some doctrine or some person or some creed; not the way of those in thrall to their desires, conscious or unconscious. Satanists do not seek to be “understood” nor accepted nor lauded by the majority, just as they are shapeshifters in character and way of life, who may use and often do so use some form, or some way of life for their own sinister, dialectical ends. Thus are they a genuine enigma, seldom appreciated, in their own life, for who and what they are and for what they have done and are doing.

Their deeds and goals – once they have learnt their trade and become professional, Masters and Mistresses of the Dark Arts – are not personal or undirected, casual, ones. Instead, their deeds are directed, intentional, often detached, and arise from their knowledge of, their understanding of, the Sinister Dialectic: of what is needed in the causal times in which they live; what is needed to radically disrupt, to challenge, to defy, to presence darkness and evil, and bring Chaos and the evolution that derives therefrom. Thus do they, in so presencing the darkness, revel in life, and enjoy. Thus do they, so causing Chaos, defy and break or seek to break the restrictive forms, structures, laws, and Institutions, that still hold people in thrall.

The way of ordinary life, of ordinary mortals, is the way of control, of restrictions; of authority, of a supra-personal law. It is the way of those forms, those abstractions – such as governments, and States and prisons and religions – which have been constructed to control, to restrict, to bully, to level-down, to enforce submission. The way of ordinary life, of ordinary un-evolved mortals, is the way of minimizing risk, the way of hypocrisy, of the lies and the deceit and the envy and jealousy born from weakness and cowardice and the dishonour of the bully. In direct contrast, the Path of the genuine Satanist is the difficult Dark Path of inner strength, of joining, being, opposites, and of going beyond opposites: the path of evolved human beings exemplified in one way by the openness of the fighting warrior who believes in their very being that the only genuine real law and real justice is the law, the justice, of personal honour, of a fair fight, of fair retribution, and of being responsible for oneself. Thus is the Way of the Satanist, the Way of the Dark Warrior who, in real life in the real world, fights the tyranny of those who, weak of character, oppress: the Dark Warrior who fights all that oppresses and stifles our potential, and hinders our evolution into a higher race of human beings whose rightful place is among the star-systems of this, and other, Galaxies.

Order of Nine Angles
119 Year of Fayen


Order of Nine Angles Sigil

Order of Nine Angles

Classic ONA Texts
Playing The Sinister Game – A Brief ONA History


Abstract

The Sinister Game is a game – originally developed by Anton Long in 1972 CE, and subsequently played by him and members of the ONA – whose object is sinister recruitment, sinister infiltration, the sinister manipulation of individuals, and having some sinister-fun.

The aim of this text is to provide an historical introduction to the game in order to facilitate the development of future versions.

Introduction

To set the scene, some quotes from ONA texts dating before the use, by mundanes, of ‘the world wide web’ – quotes from typewritten texts privately circulated among members and prospective adherents in the mid to late 1980’s CE, and first xeroxed and distributed, via posted letters, then printed and published in underground ONA zines such as Exeat and Fenrir, and in Sennitt’s NOX, between the late 1980’s and the early 1990’s CE and then, somewhat later, in other zines such as The Watcher and The Heretic.

” Satanism is elitist. It does not compromise – its tests, ordeals, methods and character-building experiences are severe and will never be made easier to make them acceptable to more people or easier to undertake.” The Hard Reality of Satanism (ONA, first openly published 1991 ev)

“A Satanist accepts no standards, no code of ethics, no morality: they create their own standards, and live by their own morality, however dark or evil that morality may seem to others or ‘society’. This principle means that Satanists are amoral in the conventional sense….. As for the rest – they can participate, and so learn and so evolve to another existence. Or they can be used, by Satanists, to effect changes greater than themselves.”     Satanism – A Basic Introduction For Prospective Adherents (ONA, first openly published 1991 ev)

” In essence, we understand Satanism as the individual quest for self-excellence – to create an entirely new type. This quest involves practical experience – for only real experience creates character. The essence that Satanism leads the individual toward is only ever revealed by practical experience – never by books, never by someone else’s ‘teachings’, never by words. Words themselves can never really describe this essence – they can only point the way, hint at it, and usually serve only to obscure it. In the same way, ceremonies and forms such as rituals are only means – they are a means to experience, to symbolize things and thus apprehend what hitherto has been ‘hidden’ or unconscious or instinctive. Furthermore, this quest is and must be individual – it means the individual develops, via experiences (and sometimes by learning from mistakes) the strength of character needed. Or they fail.”  An Introduction to Traditional Satanism (ONA, first openly published 1993 ev)


The Game

The game is simple: the object is sinister recruitment, sinister infiltration, and sinister manipulation of individuals, with the player having fun, enjoying the challenges and the planning and the execution of the plan, and also, by playing the game, aiding the aims and goals of the Order of Nine Angles.

Since the development and then the widespread use of ‘the world wide web’, a new Internet form of the game has been constructed, suitable for this technological medium, and taking into account the ease of communication and the flow and availability of information that this medium enables. This new form often employed pieces labelled ‘sinister’ instead of ‘satanist’.


Game Rules – Recruitment

Before the Internet became – with the development of GUI’s, html, and web-browsers – available to and used by mundanes (i.e. before c. 1993 CE), the Order of Nine Angles recruited, and thus played part of our sinister game, in two ways.

The first, and the traditional way – still used today in traditional nexions – was clandestine personal recruitment by someone already involved with the ONA who would, over a period of time, get to know the prospective candidate and, if thought necessary, have a friendly private investigator check out their background. If deemed suitable, the candidate would then be given some practical tests – some physical challenges, and also some amoral challenges which often involved them undertaking some so-called ‘criminal’ activity, with thieving from and burglary of the dwellings of chosen and tested marks [mundanes] often being used. Then, if the candidate was successful, they would be invited to meet one or more members who would judge them for suitability. Only after this lengthy process would they be invited to become part of an established ONA group/Temple/nexion. In this traditional way, the candidate was either: (1) recruited because of their character, or because of some skill or ability they possessed, or because they were already known to or related to someone already involved in the ONA; or (2) the candidate themself had sought to find someone involved with the ONA or sought to find an ONA group/nexion/Temple, and had succeeded, despite the obstacles placed in their way.

The second way – of open recruitment – was only used for some years, between the mid 1980’s to the very early 1990’s, during the ‘second phase’ of ONA development. This way involved contact being made with the ONA by prospective candidates via a posted letter send to a post office box. After some exchange of letters, a meeting might be arranged if their correspondence had indicated they might suitable, and which meeting was only the first of many tests.

At the time in question, of course, the nature and content of these tests had not been written about, as the tests were in part based upon the then still secretive nature of the heretical ONA and upon the sinister glamor then associated with Satanism, which secrecy and which glamor meant that there were quite a few candidates eager to contact the ONA and eager to participate in traditional Satanism, an eagerness which the dirth of information about of the ONA – and even about aspects of Satanism – encouraged. In addition, the ONA made it quite clear that theirs was a difficult, selective, elitist, way, with candidates expected to meet high standards. So, if they did not want to be tested, selected, they should not apply.

The first test of this second way was the postal communication sent to the candidate arranging the meeting and which stated: be at this place at this time on this date. No options were given, and if the candidate failed to turn up, they failed, and contact with them was not resumed. Directions were usually in the form of an OS map reference.

The place usually chosen for this initial meeting was reasonably isolated (rural), open (few or no trees) and with difficult or no access for motor vehicles – which meant that the person had to walk to the meeting place and could be discreetly observed from a distance by the ONA recruiter or by some other ONA person acting as a look-out and in contact with the recruiter by ‘walkie-talkie’ [this was in the days before cell/mobile telephones]. Favored areas were moorland and mountains. Anton Long for instance – in the mid to late 1980’s CE – would often choose The Long Mynd in South Shropshire, or somewhere in the Lake District. The recruiter would usually dress as a hiker or backpacker in order to blend in with the surroundings and so as not to attract undue attention, although on a few occasions might be dressed as a vagrant. One such meeting, around 1989 CE, with someone then involved with the Temple of Set, is mentioned by Aquino in his letter to ‘Stephen Brown’ dated October 7 XXV [reproduced in facsimile in volume one of The Satanic Letters of Stephen Brown, Thormynd Press, 1992 ev].

If the candidate arrived on time [they were allowed to be no more than half an hour late; any later, they failed] then other tests followed, which varied from candidate to candidate.

1) For some, the second test would be for them not to be met at the correct time but just observed, from a suitable vantage point and from a distance (often with the aid of binoculars) by the recruiter. Their behavior would be noted. If they patiently waited for an hour – most usually two hours and whatever the weather – they would then most probably be met. If they failed to wait, they failed and no further contact with them would be made. If they waited but became agitated after an hour or so they would most probably not be met at all, but would be replied to (and another meeting arranged) if they subsequently contacted the ONA again and their letter was polite, restrained, and inquired about another meeting.

2) For some, the second test would be one of their latent Occult abilities, with the recruiter (perhaps dressed as a vagrant) seeming to just be someone strolling by and who would usually ask for directions, after which some causal conversation might follow, about the weather, or whether the person was on holiday, or some such thing. The recruiter would then amble away, the test here obviously being to see if they person followed, having sensed that ‘the tramp’ – or the hiker – was actually their ONA contact.

3) For some, the second test would be for some ONA person to meet them, but redirect them to another meeting point some distance away which the candidate was expected to reach by such a time it would involve them in running and at which relocation point the recruiter would be waiting. Usually this run involved a steep hill or two, and if the candidate was not on time, they failed.

4) For some, the second test would involve meeting them, but asking them to be at a specific place nearby (a local village or town, for example) later that day (or evening) where they would be met and taken ‘somewhere’ (where was not explained, although sometimes it was hinted it might be where some ceremonial ritual was to be held). If the person failed to turn up, they failed. If they were at the rendezvous, a choice of options were available, depending on the assessment of the individual by the recruiter. The candidate was sometimes taken, by motor vehicle, to another isolated area and then told to get out, and left – the test here being to see if the candidate would re-apply at a later date. Or the candidate would be taken by motor vehicle (or sometimes escorted on foot) to some establishment (such as an hotel) serving meals and alcoholic beverages – this option being favored if the candidate was a woman. The test here would be the reactions of the candidate, sensed by the recruiter, with the meeting continuing according to such reactions: continued sometimes by a civilized discussion, sometimes over a meal, sometimes just over drinks; sometimes continued in private if (as sometimes occurred, for some reason, with women candidates) they revealed a willingness or a desire (without prompting or suggestions) to continue it in such a private way; and sometimes continued (or rather discontinued) by the recruiter curtly ending the meeting and leaving.

For some, there would be other types of second tests, with the overall aim of all such tests being (yes, you guessed it) to test the candidate, especially their determination, their resolve, their self-control and patience, and to ascertain if they had, latent or otherwise, any Occult abilities (such as esoteric-empathy and Occult intuition).

Those who passed the second tests were given a third – and in some cases a fourth – test following a meeting with the recruiter who at the meeting ascertained what the third/fourth type of test would be. Quite often it involved giving them some simple tasks to do (such as copying and sending out some ONA MSS) combined with arranging a further meeting, again in some difficult or remote place, at which meeting they were not met. Only if they passed this test – completing their simple tasks and resuming polite contact after the failed meeting – did their training and some personal guidance begin, based on the Seven Fold Way as outlined in texts such as Naos, with the new neophyte expected to progress, by their own efforts, toward External Adept and thence to Internal Adept, with them either forming their own group/Temple/nexion or being inducted into an existing one, and which induction involved further tests, such as the amoral one mentioned above. Those so successfully inducted into existing nexions would then go on, after some time, to participate in the testing of opfers and thence aid or undertake a cull, and which task marked their final acceptance into the ONA as it was then, and as it still is in traditional nexions all of whose members undertake either the Seven Fold Way or are part of the Rounwytha tradition.

As might be expected, few individuals passed the tests. Of the hundred or so candidates who presented themselves during the time this form of open and personal recruitment was in operation, only seven succeeded and so were given some personal guidance, with three of these subsequently leaving because they either failed the physical challenges of the Seven Fold Way, or were not sinister enough to undertake a cull, or found the temptations and ease of mundane life just too difficult to resist.

Yet part of the object of this way of playing the game had been achieved, for those few that remained became valuable and necessary additions to the ONA (two especially so, given their talents), and the players of the game had much fun and acquired some new learning and some new skills, with some ONA aims and goals advanced, even inadvertently by those who failed given the stories some of them told about their experiences (in two instances, told to the likes of Aquino), and given the presence such open recruitment gave the ONA.


The Internet Game and Rules

History

The Internet version of the game was introduced around 1998 CE with the object still being sinister recruitment, sinister infiltration, and sinister manipulation of individuals, although with such recruitment done with no direct personal involvement and based on the already established ONA principle of (what at the time were termed) 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 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.

This principle of self-replicating self-contained units was one of the foundations of phase two of the planned development of the ONA, and was evident in the production and distribution (by postal means), from the mid to the late 1980’s CE, of ONA texts such as the original Black Book of Satan, and Naos. The development and use of the Internet just accelerated the process of production, distribution, and sinister seeding as well as provided access to a wider audience. [1]

Rules

The first rule of the Internet version of the sinister game is that you are cautious, and suspicious of everyone, as you were suspicious before of anyone known only through postal correspondence.

This rule means several important things. For instance, that you do not trust what people say about their experiences, their ‘achievements’, and themselves, or what they say about others, even if Internet contact (via mediums such as e-mail) has extended over a period of months, or much longer, and that you are therefore cautious about what you reveal in personal exchanges, or via personal third-party proxies, and that what you do reveal privately you intend to make public sooner or later, or is already known to some people you do trust, or (more often) that what you do reveal is for a purpose, done with sinister intent, and that therefore such information may be, if deemed necessary, ‘booby-trapped’ with certain details, as for instance in pre-www days when a letter might contain some not necessarily entirely correct information which, if leaked against the wishes of the sender, would have a certain intended effect and which also, if required, could almost always, if made public, be traced back to the recipient of such information.

Devious? Satanic? Of course. Also fun, and part of the sinister manipulation of individuals that forms part of the game.

In effect, and from your own experience and knowledge and using your Occult abilities, you build your own Occult firewall and anti-virus software which filters out anything suspicious and alerts you to and deals with malware.

Complete trust is earned, and earned only by means of direct personal interaction extending over a period of causal Time. Partial trust (of varying degrees) may be earned by events in the real world – for example, a reasonable level of partial trust can be established by having some friendly private investigator or sympathetic police office investigate, trace the individual(s) you are in contact with, and check them out; and a lower level of partial trust can be established if their identity and deeds have already been verified by several non-internet ‘mainstream’ published and non-related primary sources, and which sources have also been checked.

The second rule of the Internet version of our game is that the world-wide-web is only cyberland, so that what matters is not what someone or some many may say or claim there, or what items they may publish there, but what happens in the real world; what action results from such words in cyberland. Until their words become alive through the deeds of individuals, such words, while possibly interesting or amusing, are only hollow words.

The third rule of the Internet version is that all information is free, without copyright, and should be made available to everyone, without restriction and irrespective of whether it be deemed subversive, heretical, or ‘illegal’ in some nation-State or other.

The fourth rule is that revisions, comments, updates, bug-fixes, forks and flavors, are expected, encouraged, and necessary.

The fifth rule is that nothing on or sent by means of the Internet should be considered secure and can be read, cracked, or obtained, and used against you by the security services of a plethora of nation-States. [2]

Recruitment

In the context of the Internet game, recruitment means using blogs, websites, forums, e-mail, whatever, and seeding, propagating, our self-replicating self-contained units – that is, encouraging, facilitating, and inciting the establishment in the real world of working independent groups/nexions and of independent (freelance) operatives and associates, and which groups/operatives function by means of the exercise of their own judgement.

Sinister Manipulation

The Internet version of our game greatly increased the number of options and the number of available marks, although those who have previously used real-world manipulation of marks will find, after a short causal duration, that such Internet manipulation, while sometimes reasonably enjoyable, is no match for the real-world experience.

However, one option here is quite fun: when you sense or know via Occult means that someone is trying to trick you, the trickster, and you lull them into believing you have believed them on a certain matter or matters and that you ‘trust’ them, so that you hijack their usually long-term intended devious plan (perhaps relating to infiltration/disruption of the ONA) and use it to your own advantage and against them, by for example, praising them via the medium of the Internet and making them privy to ‘secrets’, and then feeding them information which they propagate and may add to and which propagation works in favor of the long-term goals, aims and objectives of the ONA.

The Traditional Game

This form of the game, first developed in 1972 CE, is, as mentioned above, still played by traditional nexions, who continue to recruit in a personal, clandestine, manner and some of whose members are committed – in pursuit of their and our overall aims, objectives, and goals – to the sinister infiltration of academia, the military, the police, and other such establishments and institutions.

Thus, the fundamental purpose of this traditional, non-Internet, game is three-fold – to increase, over long durations of causal Time, the number of Adepts of the tradition (both sinister and Rounwytha); to enable our people to have some fun, sinister and otherwise; to slowly work at the infiltration of ‘society’ in pursuit of our Aeonic objectives; and perhaps most important of all to act as the stable core of our kulture, our tradition, untouched by the silliness, schemes, scams, and posturing of and in cyberland, and immune to the vagaries of political, social, military, and religious, events and occurrences.

End of the Internet Game and Future Games

As of January 2012 CE the ONA ceased to play the internet version of our Sinister Game as its object – connected with the beginning of the Third Phase of our centuries-long sinister, Aeonic, strategy – had been achieved, the ephemeral medium known as the internet having served its purpose.

As will most or all things ONA, our Sinister Game is always open to development, refinement, and change, as causal Time flows on, as new means of communication and propaganda are developed, and as our people simply want to have some diabolical fun, or use the esoteric skills gained via pathei-mathos and so develop new sinister tactics to implement our Aeonic strategy.

Order of Nine Angles
122 yfayen
(Updated Jan 2012 CE)

Footnotes

[1] The three phases of ONA development – that is, past and present – are mentioned in published texts such as Toward The Dark Formless Acausal and in several (unpublished, restricted) internal ONA documents dealing (a) with sinister strategy and/or (b) which are transcriptions of talks and discussions of Oxonia Sunedrions.

The following quotation is from Geneseos Caput Tertium

” The first and second phases were marked by the exoteric emphasis being on our form of Satanism, with the esoteric emphasis hidden and revealed only on a personal basis. The dating used in these phases was generally one of the following: ev, en, yf, eh. These related directly to our heretical tradition – as in yf and thus the causal form of NS – and to our traditional Satanism, as in ev, en, eh. The archetypal form here is Satan, propagated as both an adversarial individual praxis and as an acausal living entity.

The third phase is marked by the exoteric emphasis being on the development and propagation of sinister forms, such as clans, tribes, dreccs and niners, with the esoteric emphasis openly propagated, expressed as this esoteric aspect is, for example, in the Rounwytha tradition and by the sorcery that is the melding of sinister-numinous within and external to the individual. The dating used in the third phase is Year of Fayen (sometimes abbreviated to yfayen) and this relates to the shift away from overt Satanism toward the archetypal form Baphomet, both as a Dark Goddess, and as the sinister-numinous, which can manifest: (1) in men via the development of skills/faculties such as esoteric-empathy, and (2) in women by the cultivation of the sinister feminine.”

[2] It is currently claimed that gnupg encryption – using at least a 2048 bit key – is still secure.

^^^

Source of information:

The Satanic Letters of Stephen Brown, 2 vols. Thormynd Press, 1992 ev

Quod Fornicatio sit naturalis hominis (unpublished typewritten MS, by Anton Long, dated 107 yf)

Emanations of a Mage (unpublished MS by Anton Long, dated 118 Year of Fayen)

Geneseos Caput Tertium (unpublished MS by Anton Long, dated 122 yfayen

Transition to the Fourth Phase (unpublished transcription of an ONA discussion, Oxonia, 121 yfayen)