Classic O9A Texts

Editorial Note§ Myths, Legends, Dark Gods, and Occult Mystique§ Into The Abyss – Morality, Terror, and the ONA§ Baeldraca: From Causal to Acausal Terror§ Presencings Of A Hideous Nexion

°°°°°°°°°

Editorial Note

Three four texts included here are mainly concerned with three topics: the auraltraditions of the Order of Nine Angles; mythos (that is, the mythic narrative ofthe O9A) and the O9A perspective regarding morality and what is nowadaysdescribed as "terrorism".

The topics not only reveal how and why the O9A is in opposition to the majorityof modern Occultists - as especially in opposition to self-described Levey-type'satanists' - but also reveal much about the esoteric traditions of the O9A and -for us, most fascinating of all - why 'Anton Long' took it upon himself to finallyand just before his retirement set down in writing some of their aural traditions.As he explains in Baeldraca: From Causal to Acausal Terror,

"the aural traditions were not explicit, not having been written down –and were often intimations of esoteric things that often no one beforeme had the language, let alone the words, to represent in a way whichwas clear, esoterically and exoterically [...]

Thus, in some ways one of my tasks has been to give a more consciousform to such esoterically inherited intimations, and this has taken me

a while [...]

I also had the – in hindsight – somewhat naive hope that someone elsemight fit all the published pieces together, and do what was necessaryto explain and expound and even evolve such esoteric matters,especially as I was often engaged for months and sometimes for yearson end in Presencing The Dark in a practical manner. Thus, I naivelyassumed that someone, or a few, might and for instance see theconnexion[s]..."

As with all O9A texts, they are in the public domain.

T.W.S. Nexion129 yf

Myths, Legends, Dark Gods, and Occult Mystique

As mentioned in some early Order of Nine Angles texts – now several decadesold – our esoteric aural traditions are just that: aural, with few if anyexplanations or elucidations, aural or written. In many instances, these auraltraditions 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, orrejected, on that basis, with their being no demand that our people 'mustbelieve' 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 septenarysystem of correspondences' as transcribed in Naos; another concernsalchemical seasons; another tradition is Esoteric Chant; another concerns theesoteric use of a quartz crystal. Yet other traditions concern ceremonies such asThe Giving (as outlined toward the end of the text The Giving) and the trainingof the Rounwytha (of the hereditary and English sorceress). And so on.

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

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

In the 1970′s CE, I spent a long time transcribing and sorting through thesetraditions, adding to and extending the then rather meagre ONA corpus, andexperimenting with and refining various Occult techniques – some of thistradition, some of my own devising – as well as recruiting some suitableindividuals. 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 ofa tent and purchasing local victuals in place of the traditional way of buildingone's own shelter and living in an isolated forest (or in the mountains) byhunting/gathering, a tradition somewhat impractical in England (and even inScotland, 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 mademore 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 fewadditional chapters; (2) in various articles about The Dark Gods mythos inOccult zines, such as The Lamp of Thoth, and Nox; (3) in some of the stories Itold to and read aloud in Shropshire nexions and which stories later becamepart of The Deofel Quartet; (4) in ONA xeroxed bulletins and newsletters suchas 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 Imyself had been told, without embellishment. For instance, as in the 'names' ofthe various Dark Gods and their 'meanings' and origins (as now available inpublished works such as Naos) and as in stories regarding a possibleShropshire connexion to the legend of King Arthur.

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

Thus there were and are many things left unexplained, and several esotericsubjects which someone or some many, sufficiently motivated and interestedenough, 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, itprovokes, it motivates, enthrals, and presences acausal energy. It iswyrdful – a means of change for human beings, and outlines orintimates how such wyrdful change can be brought-into-being.

The so-called objective, cause-and-effect, "truth" of a mythos – statedor written about by someone else – is basically irrelevant, for a mythospresences 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 thingsas the historical evidence provided by others, is incorrect. For that isonly their assessment of the mythos, a reliance on the causaljudgement of others; whereas a mythos, and especially an esotericmythos, demands individual involvement by virtue of the fact thatsuch a mythos is a type of being: a living presence, inhabiting thenexion that is within us by virtue of our consciousness, our psyche.

Hence, the correct judgement of a mythos can only and ever beginwith a knowing of, a direct experience of, the mythos itself by theindividual. To approach it only causally, inertly, with some arrogantpresumption of objectivity, historical or otherwise, is to miss orobscure the living essence of a mythos, especially one derived from anaural 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 shownto have "objective evidence" in its favour – reveals a lack of initiated,esoteric insight. For the real "truth" of an esoteric mythos lies in whateach individual finds or discovers in it – and thence within themselves.In simple exoteric terms, a mythos can not only re-connect theindividual to both the numinous and to their own psyche, but it canalso lead them to an individual, and an initiated (esoteric),understanding, of themselves: to a dis-covering of what has hithertobeen 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 Iam now a few years beyond three score – I revealed some information aboutsome 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, andadvice, that are unavailable by means of the printed (and now, viewed)

word. Therefore, I decided to directly write about, or hint at, some ofthese traditions in a few articles and in some correspondence withcertain individuals." Presencings Of A Hideous Nexion (122 yfayen)

However – and as befits and becomes an Occult group where there aretraditional, secretive, nexions whose members still follow the initiatory SevenFold Way – there are some matters still transmitted and discussed aurally, asthere are a few MSS still publicly unavailable. Those who understand, whoappreciate, what is sinisterly-numinous, ancestral, and genuinely esoteric, willknow and feel why this is so and necessary, and why revealing the majority ofthese by a mundane medium such as 'the world wide web' is just something weare not prepared to do.

Anton LongOrder of Nine Angles123 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.

Into The Abyss – Morality, Terror, and the ONA

One of the practical guidelines of the Order of the Nine Angles is that:

"It is of fundamental importance – to evolution both individual andotherwise – that what is Dark, Sinister or Satanic is made real in apractical way, over and over again. That is, that what is dangerous,awesome, numinous, tragic, deadly, terrible, terrifying and beyond thepower of ordinary mortals, laws or governments to control is mademanifest. In effect, non-Initiates (and even Initiates) need constantlyreminding that such things still exist; they need constantly to bebrought 'face-to-face', and touched, with what is, or appears to be,inexplicable, uncontrollable, powerful and 'evil'. They need remindingof their own mortality – of the unforeseen, inexplicable "powers ofFate", of the powerful force of "Nature".

If this means killing, wars, suffering, sacrifice, terror, disease, tragedyand disruption, then such things must be – for it is one of the duties ofa Satanic Initiate to so Presence The Dark, and prepare the way for, orinitiate, the change and evolution which always result from suchthings. Such things as these must be, and always will be, because themajority of people are or will remain, inert and sub-human unlesschanged. The majority is – and always will be until it evolves tobecome something else – raw material to be used, moulded, cut-awayand shaped to create what must be. There is no such thing as an

innocent person because everyone who exists is part of the whole, thechange, the evolution, the presencing of life itself, which is beyondthem, and their life only has meaning through the change,development and evolution of life. Their importance is what they canbecome, or what can be achieved through their death. their tragedy,their living – their importance does not lie in their individualhappiness or their individual desires or whatever."   To Presence TheDark

Another of the practical guidelines of the Order of the Nine Angles is that thereis no morality – no judgement about what is right and what is wrong – but ourown individual one, with that judgement born not from feelings nor from somereaction to some particular event, but from a detached, reasoned, reflexionarising from practical experience. In short, from our own individual pathei-mathos, and the personal unique sinister weltanschauung that we developefrom such practical experience, such reflexion, and such pathei-mathos.

The praxis of the ONA – whatever outward form is assumed, from Drecc toSeven-Fold Sinister Way to Niner to Rounwytha to Satanist – is a means to bringsuch necessary formative practical experience, such pathei-mathos, and thusbring-into-being not only a personal weltanschauung but one which andimportantly is sinister, dark. Thus, as one ONA Adept wrote some decades agonow:

"I, and others like me, are the darkness which is necessary andwithout which evolution and knowledge are impossible. I am also myown opposite, and yet beyond both. This is not a riddle, but astatement of Mastery, and one which, alas, so few have the ability tounderstand."

Hence, for us, terms such as 'terrorism', inhuman, atrocity, and 'evil', have noabsolute, abstract, meaning and thus the ONA does not, therefore, condemn'terrorism' or what mundanes regard as 'evil'. For us, such things are just causalthings – a means or a form, and thus can or could bring pathei-mathos and/oraid our sinister dialectic (or presencing of The Dark), or they can or could be atest, a challenge, a sinister experience, too far for someone aspiring to be one ofus: someone who thus fails.

In addition, we know that those who, in our own times, bandy such moralisticwords about – often when describing some act by some human being – basicallyfall into three categories: sheeple (Homo Hubris), hubriati, and Magian.

The sheeple employ such terms either because of their conditioning, or becausetheir feelings overwhelm their reason (assuming they have and can use thefaculty of reason). In both cases, they have no personal weltanschauung sincethe living they are allowed in the controlling nation-States where they dwellconspires (has been manufactured) to keep them away from such practicalabyssal experiences as might propel them toward pathei-mathos and thence to

the truth of individual judgement. Their morality – such as it is – derives fromlaws made by the nation-State, from their State education, from some religionthe State approves of or allows (i.e. which is not a threat to them), or from somepolitical, philosophical, or social theory that again their State approves of orallows (i.e. which is not a threat to them).

The hubriati employ such terms often in some attempt to control andmanipulate the sheeple, being pragmatic and hypocritical as they are. Forinstance, the killing of non-combatants, including women and children(atrocities), by the sheeple under their control or influence (as in the armedforces of nation-States) is denied (lied about), or was 'unfortunate' (collateraldamage) or is declared 'lawful' because of some law they have manufactured orbecause of some declaration of war they have issued. Thus, they make adistinction between lawful and unlawful killing – which basically means theydeclare lawful whatever killing happens in the name of The State or whateverthey assume might ensure their own continuing power, control, and influence 'inthe name of the people'.

The Magian employ such terms as abstractions of the abstract theories whichaid, maintain and develope such entities as the nation-State and the supra-national organizations (such as the UN) they have manufactured in the lastcentury, and which entities and organizations keep the sheeple under controland ensure new generations of Homo Hubris are bred, 'educated' and fenced inwith laws.

Thus, for the hubriati – and the sheeple – their own nation-States cannot be'terrorist' or support 'terrorism'. Only individuals – or organizations which theirMagian dominated or Magian influenced nation-States do not approve of – canbe 'terrorist'. More recently, the hubriati – with the help of Magianorganizations such as the UN – have gone further, and manufactured laws and'charters' and 'declarations' which make it possible for them to declare somegovernment they do not approve of as a 'rogue State', thus enabling to imposesanctions upon such rogue States, and – if they deem it necessary – invade somecountry or other and undertake a 'regime change', all of course accompanied bymassive propaganda campaigns designed to convince the sheeple such regimesare 'evil' or 'terrorist' or 'promoting terrorism' or are 'undemocratic' orwhatever is the Magian buzz-word of the decade.

The Hypocrisy of Mundanes

There thus develops an utter hypocrisy which the sheeple either are not awareof or which they share in where a nation-State such as Amrika can: (1) invade aland such as Iraq and cause the deaths of over half a million Muslims and'justify' such invasion and such deaths as they accept (which is always far farless than they are responsible for) on the basis of a group killing some threethousand people, and which killing is deemed an 'evil, terrorist, act' and (2)slaughter nearly a thousand people in the course of a few years (includinghundreds of women and children), by remote controlled unmanned drones, and

consistently lie about the scale of the slaughter or blandly claim that themajority of those killed were 'terrorists' and thus according to them 'legitimatetargets', and yet scream loudly about 'terrorism' and 'evil' when one or twopeople kill less than a hundred people in a shooting and bomb attack (as inOslo, Norway).

Unsurprisingly, even most of those deigning to call themselves 'Satanists' areexposed as mundanes by their reaction to such individual events and by theirtolerance of, or even approval of, such State-sponsored acts. For their reactionis based – as with conditioned sheeple – on some abstraction such as somepresumed 'innocence' whereas we, as the quote above (from To Presence TheDark) should make clear take the Aeonic, the acausal, the sinister view,accepting there is no such thing as an 'innocent person' because everyone whoexists is part of the whole, the change, the evolution, the presencing of lifeitself, and that the only division that matters, that we accept, is the one betweenus and mundanes. As mentioned elsewhere [1] we define a mundane assomeone, over the age of sixteen, who is not one of our pledged brothers orsisters, and the only value we give to mundanes is that of them being a usefulresource, for us.

"Their importance is what they can become, or what can be achievedthrough their death. their tragedy, their living – their importance doesnot lie in their individual happiness or their individual desires orwhatever."

Thus, if some mundanes are culled or injured in some act by us or by someoneelse we quite simply do nor care in the way mundanes do (or pretend to do) aswe do not indulge in the hypocrisy and the lies of the hubriati. Neither are weconcerned with propaganda, with 'political spin'. We are what we are – sinister,satanic: adepts who desire to Presence The Dark. We are what makes us ONA.

Hence, the only question we ask after such acts is do those culled or injuredmeet the criteria of mundaneness? [2] and if those culled or injured do, then wejudge that act not according to some abstract moralistic criteria, but onwhether we as sinister individuals judge it has Presenced The Dark or onwhether we, as an individual or as individuals, have acquired or obtainedsomething useful from it – materially, or in terms of, for example, pathei-mathos.

This, of course, is Satanic – although naturally it is a satanism too far, too evil,for the pretentious mundanes who deign, today and in their delusion, todescribe themselves as 'Satanists'.

Anton LongAoBOrder of Nine Angles122 Year of Fayen

Notes

[1] See for example the ONA text, dated 122 YF, Children and The ONA.

[2] That is, are they over the age of sixteen and not our pledged brothers orsisters. As mentioned in Children and The ONA, there is some flexibility in thisage, with some of our kind regarding it to be sixteen years, others fourteen, andsome others eighteen.

BaeldracaFrom Causal to Acausal Terror

Some Questions for Anton Long

There seemed, a whiles back now, to be some dissent within the ONA – orrather, among those associated with the ONA – about the direction the ONAseemed to be taking, and I'm thinking here of matters like the issue of sinistertribes, and the influx of young people, some with a bad ass attitude. Thisseemed to involve people "taking sides" on certain issues, and some peopleleaving. What's your take on this?

As I wrote not that long ago to a seeker: "There is no conflict, only theappearance of conflict," because the conflict, esoterically, such as it was and is,and probably will be again, is in many ways not only both a test and a problemarising from causal thinking, but also an opportunity. A test of character, forthem, and a problem to be solved by an acausal understanding, part of which isAeonic perspective. An opportunity to learn, to overcome, and thence to changeone's self.

Understood exoterically, such conflict has its genesis in the way of the ego andof hubris (in the character of Homo Hubris) and thus in that lack ofself-awareness and lack of self-criticism that bedevils Magian Occultism andthose who come to the Order of Nine Angles with the character of Homo Hubrisand the attitudes inherent in Magian Occultism.

In simple terms, one either is mis-directed by (and thus personally affected by)this appearance of conflict  – sometimes manifest by certain unenlightenedindividuals becoming rather sectarian in a Nazarene type way – or oneapprehends (or developes the apprehension) to perceive beyond such atemporary causal appearance.

The reality is that a majority assume or come to believe that such conflict, andthe disruption that often but not always seems to accompany it, representssome failure of the ONA, or of those currently involved with the ONA – rather

than a failure of themselves; a lack of self-awareness; a lack of esoteric abilities;a lack of self-honesty; and certainly a lack of acausal knowing. So, someindividuals become "disillusioned with the ONA", or with and by someone orsome many who may be associated with the ONA at a particular time – andleave, silently, or, as sometimes occurs, publicly, making their views, such asthey are, publicly known.

But the failure is theirs. The lack is theirs – internally, esoterically, personally.But of course they themselves cannot perceive this, let alone understand it. Forif they did, they would alchemically change themselves by the sinister praxisthat is the essence of the ONA.

This is one reason why there is not, never has been, and never will be, anypronouncements by me, or by anyone from the inner ONA, about such matters,or about the individuals who may be involved with such matters, or any suchMagian thing as someone being "expelled" from the ONA, or any organizationor group being "proscribed", and so on. All we may do, occasionally, is offersome advice to one or more of those involved, if they be deemed promising orworth the effort; and often in its beginnings this advice is in the form of apersonal test, for them: to see if they themselves can see the intent behind thetest and have the insight, the potential, to see it as a test. For them it is anenigma enwrapped in something with the appearance of something else, and inthe majority of instances it is only the first outermost appearance that they see,and feel. This type of testing of others is a well-tried, ancient, method thatworks – at weeding out the dross.

But no one person, no group of people – however small or large, or howeveresoterically "advanced" they may consider themselves, in their delusion, to be –can disrupt the ONA, or "schism" from the ONA, or consider themselves to be"the real ONA", or a revival of the "genuine ONA", due to the acausal (living)nature of that entity known in the Earthly-realm of the causal as The DifficultONA.

For the Order of Nine Angles only guides; only inspires; only presents a Way, avision; only reveals a particular and sinister praxis. The individual – as we havepublicly said for well over thirty years – has to change, grow; has to accept andovercome challenges; has to be sinister and apply to themselves certaintechniques, esoteric and exoteric. The effort is theirs; the joining of them to ourSinister Kollective is done by them, not by us – by that inner process of difficult,dangerous, personal, and time-consuming alchemical change that is the essenceof every genuine esoteric Way.

Thus, when someone or some many "leave" – we do not care. Some of them mayor may not, by the passing of causal Time, return to our Way and thus re-engagewith our sinister praxis. If they do – that is most excellent. If they do not – we donot care, for they are lost to us; just more failures among so many.

Thus, when someone, having so left, forms their own group or organization or

sets up their own way (even if in apparent competition with us) – we do notcare. Some of them may or may not have learned something from theirassociation with us; although most of them will merely continue with theirself-delusion, having made many excuses to themselves for their failure to besinister in the world of mundanes, and their failure to accept and overcome thepractical challenges that are part of our sinister Way. Some will even considerthemselves "adepts", and start pontificating (often at great and turgid length)about esoteric matters – rather than getting on and being sinister, in the realworld. It is being a Baeldraca, in the real world – in the world of mundanes –that matters: terrifying them, changing their world, inciting others, andPresencing The Dark.

As I wrote recently, our people, our type, are those who already possess anembryonic sinister-changeling within themselves or who possess the potentialto be able to alchemically create one within themselves: both have to workhard, for many years, to nurture that inner changeling, and give it birth in theacausal darkness within and then let their Baeldraca loose upon this causalworld.

I noticed in recent years that a lot of apparently new esoteric info is being givenout, by you – and here I'm talking about such matters as Rounwytha,Dark-Empathy, Baphomet as Dark Goddess, even Baeldraca and the like. Is thisa new learning, by you, some additions, after forty and more years of a sinisterseeking, of engagement with the Left Hand Path? Or you just releasing hithertowithheld esoteric traditions?

Mostly, the latter, although I have made some additions, such as The Star Game,sinister tribes, Dreccs, The Law of The Sinister-Numen (The Sinister Code), andgiving an ontology to and explication of, and even naming, the current mortalapprehension termed causal and acausal, and how Thee Nine Angles Thingy(and thus nexions) relate thereto. I may also have possibly further developed,and named (and thus made more conscious), that esoteric manifestation knownnow as Dark Empathy, and some other stuff.

But does it really matter? Who did what, when and why? Acausal perspective,methinks!

It seems to matter to some; to many people. For many people consider that thewhole thing – the whole ONA, with its complexity and richness, uniqueness andoriginality – is all your work, all your creation. What could, esoterically-speaking, be termed your Great Work, your Word as Magus, and that talk ofinherited traditions by some Lady Master is just a mythos you made up.

If some believe that, fine.

However, the Rounwytha – named as such – was part of the tradition I inherited,which tradition claimed there really were certain, special, ladies who possessedcertain natural talents relating to a natural, now more ancient, way of seeing

Life.

But if they were indeed esoteric traditions, why didn't you previously publishthem? Why the delay?

For two practical reasons. First, because the aural traditions were not explicit,not having been written down – and were often intimations of esoteric thingsthat often no one before me had the language, let alone the words, to representin a way which was clear, esoterically and exoterically. That is, such knowledgewas often akin to a wordless insight into the causal workings of the Cosmos –as, for example, a sublime piece of music may present us with such anintimation; or as an exquisite moment shared with an exquisite lady maypresent us with an intimation of the possibilities of Life.

Thus, in some ways one of my tasks has been to give a more conscious form tosuch esoterically inherited intimations, and this has taken me a while. But I didtry quite early on to present something of the essence of this wordless inheritedesoteric knowledge. For instance, in the late nineteen seventies, according toparticularly vulgar causal calender, and in respect of the Rounwytha, in thecharacter of Rachael in Breaking The Silence Down, and in, a little while later,some other characters in The Deofel Quartet.

Which leads me to the other practical reason for such a delay as you mention.And this is that such esoteric knowledge and understanding as I possessed andinherited I did communicate, in person, to a few individuals journeying alongthe ONA path – thus carrying on the ancient tradition of so communicating suchmatters on an individual basis.

I also had the – in hindsight – somewhat naive hope that someone else might fitall the published pieces together, and do what was necessary to explain andexpound and even evolve such esoteric matters, especially as I was oftenengaged for months and sometimes for years on end in Presencing The Dark ina practical manner.

Thus, I naively assumed that someone, or a few, might and for instance see theconnexion between our Baphomet, and the feminine presencing that underlaythe tradition I inherited (and thence a connexion to the Rounwytha), or evenmight make some connexion between Satanism and an outer form used forAeonic purposes. But no one did these, or similar things. Which in some ways israther an indictment on the lamentable lack of esoteric insight, and the lack ofesoteric skills, today – especially given how many people bleat about how theydo possess such things.

So, in the end, I had to do it all myself, often taking a time-out from PresencingThe Dark.

But this now, it seems, is beginning to change – at last – with some talentedindividuals involved with or associated with us making such connexions, either

as result of their practical and esoteric experience of following our Way, orbecause they possess some of the qualities of a Rounwytha and have intuitedsuch things. Indeed, a select few of these individuals have thankfully also begunto evolve that sinister presencing which is the ONA. Which is as it should be,given the living nature of the ONA.

Thus, we have, for example, one perspicacious lady writing that the "ladiesinvolved with our sinister tribes manifest a necessary and important (anti-Magian) aspect of the feminine archetype, and indeed represent a new,emerging, archetype…"

What do you mean when you recently wrote that, "one of our more immediatepractical sinister aims is to move from causal to acausal terror…"

Causal terror is fine, and indeed necessary for these particular causal times ofours given how the Magian ethos has spread and holds so many in thrall, butAeonically by itself it does not produce significant, permanent, Change. It is justa means, one tactic, to evoke and invoke and incite the sinister in a manifestlycausal way. A way to remind, and perchance to inspire a few to our praxis andthence to their own interior change and development, with there thus being onemore Sinister Adept born.

Acausal terror can however produce Aeonic Change, and among the mostobvious examples of such acausal terror is The Return of The Dark Gods – thepractical egress, through a collocation of nexions, of particular acausal beings,bringing thus Chaos, terror, culling, and the dawn of our new Dark Imperium.But this is not an easy esoteric task to accomplish – how many, for instance,among our sinister kollective can correctly perform esoteric chant (as in Naos)and possess a crystal of the right type and dimensions? How many even if theydid, would undertake the complete Ceremony of Recalling with SacrificialConclusion, not once, but on the regular basis required to establish their ownunique physical nexion? How many even understand the propitious season toundertake that dark Rite? How long before we have the nine physical nexions,in various geographical locations round the world, to undertake this dark Ritetogether in synchronicity and so by a joining of their rents in the fabric of thecausal continuum produce that supra-nexion (that collocation of nexions) whichallows for such egress of such acausal entities, returning thus The Dark Gods?[There is an intimation of, a clue to, the required nine nexions, for example, inan early work of ONA fiction, describing how two nexions, physically separated,are used.]

Some other means of acausal terror – currently more feasible – are thespreading of our sinister tribes. The awakening of new dark archetypes in thepsyche of mundanes (and the sinister feminine archetype mentioned above isone such). The drawing down of night and daytime terrors, through a nexion ornexions and our Dark Rites (such as the Rites of the Nine Angles), of darkacausal entities, symbolically re-presented in stories such as Eulalia: Dark

Daughter of Baphomet and In The Sky of Dreaming. The performance of suchRites of ours some of which have been so constructed to release sinisterenergies to be presenced in that seemingly random manner that such sinisterenergies are or can be presenced, bringing thus a most splendid Presencing ofThe Dark – and among such rites are the advanced form of The Star Game,Esoteric Chant correctly performed, and the use – by mundanes – of our BlackBook of Satan and other such exoteric works…

But perhaps most easy of all is the insemination, and thence the release of, theBaeldraca within our own sinister kind and from those whom we can and shouldassimilate into our kollective, so that such Earth-born dark entities, incubatedby us, can seep in ever increasing numbers out and into the world of mundanes,bringing forth from their sinister deeds a practical and ever-increasingpresencing of our acausal terror.

Can you explain what you mean by Baeldraca?

No, for I still expect people to work some things out for themselves.

Anton LongOrder of Nine Angles121 Year of Fayen

Presencings Of A Hideous Nexion

The following are extracts from answers given in response to questionssubmitted to/asked of me in October and early November of this year [122yfayen] by two individuals, one of whom was an academic researching TheOrder of Nine Angles for a chapter in a planned book, and the other of whomwas a young lady ONA Initiate following the Seven Fold Way who was shortly toundertake the Rite of External Adept.

In a few instances I have – for publication – in the interests of confidentially, tocorrect typos, and in order clarify certain specific matters, slightly amended thetext of some of my replies.

Texts within square brackets are my clarifications/emendations; and three dotswithin square brackets indicate text has been omitted either: (1) rarely, forreasons of confidentiality, or (2) mostly for conciseness. A few footnotes havebeen added, post scriptum, in order to elucidate certain matters.

Thanks and credit are due to PH who patiently transcribed the recording of myconversation with the ONA Initiate and whose transcript I only had to alter inrespect of my sometimes idiosyncratic capitalization, grammar, and spelling.

Questions From An Academic

In terms of sources of the tradition and the dark gods, you'd hinted at Islamicsources.  My guess is that the 7FW draws partly on the Picatrix.  Unless you'reusing Shams-l-maarif, I can't think of any other grimoires that could be Kitab-i-aflak. Am I near the mark?

No, but that is an interesting comparison nonetheless which no one before hasmade (kudos to you). The alchemical MS I had access to – consisting of only asmall number of folios – has never, to my knowledge, been published or evencatalogued, but does bear some comparison to parts of the MS you refer to [ i.e.Shams-l-maarif ] which I was fortunate enough to study (with the thennecessary help of a gay [female] friend I had met at University) in the early1970′s CE on various travels to certain Muslim lands (one of which lands wasthe homeland of my friend who accompanied me on those travels).

It is therefore possible [although not in my view probable] that the author ofAl-Kitab al-Aflak used that grimoire partly as a source.

As I have explained to several people who have privately enquired about this,there are, as no doubt you are aware, thousands of uncatalogued Arabic MSS inlibraries and madrasahs throughout the lands of the Muslims. [1]

One thing that did interest me on those travels – but which I then assubsequently never unfortunately had the time to pursue – was how theqabalistic tradition (which I never liked) was most probably (at least accordingto my intuition then) derived (or should we say stolen) from such Arabic sources[such as Shams-l-maarif].

On the practices of sacrifice: do you think any of the nexions are practising it? Your own writings have looked forward to a time when multiple nexions woulddo the Rite of Recalling synchronistically […] One might suspect that it's anouter form to discourage the merely curious.

Yes, some traditional nexions known to me do practice ritualized culling (someonly every seventeen years or so), as some Niners and Dreccs cull in their ownindividual non-ritualized manner […]  Examples are of a Niner/Dreccundertaking culling would be one of our people in the military [or the Police or amember of one of our urban gangs].  […]

In respect of synchronized culling undertaken by some traditional nexions, thatis something we are working toward.

Thus, culling can be and is – and has been – undertaken in a non-ritualizedsetting. So culling is both a practice – a sinister reality – as well as being tosome extent an "outer form to discourage the merely curious".

Perhaps I should add that culling is a choice, but a choice we do expect ourpeople to make if they desire to learn and advance beyond the early stages ofour Way.

Given that ONA is now international, it's unlikely that many nexions will everhave direct access to the Old Guard (so to speak), and so a certain auralcomponent of the tradition may be available to those in the UK, but notnecessarily those in (say) Europe or Asia.  Does this matter, or is the 7FWsufficient enough it itself that the aural traditions are not necessary for thedevelopment of Masters around the globe?

This is an interesting and relevant question which – curiously – I discussed onlylast year with a few of the few people I have personally guided over the pastthree decades. Naturally, such aural traditions will still be related person toperson in the old manner but that, quite naturally and as you intimate, still onlycovers a limited geographical area: the British Isles and in more recent years afew countries in Europe.

My view was, and is, that for the global Order a lot of our aural traditions areimportant, partly because they provide perspectives, esoteric information, andadvice, 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 traditionsin a few articles and in some correspondence with certain individuals.

One example I mentioned in my last answers to you, when I made reference tothe Ancient Wisdom of the Isles of Briton section of a recent article of mine. Atradition relating to not naming gods, spirits, and the like – that is, the empathicknowing (naturally, as in a Rounwytha, or learned, as in our tradition) of theundivided wholeness of which we as individual human beings are properly anameless part: a connexion to our family, our ancestors, our close friends, ourcommunity, to the land, and thence to Nature and thence to the Cosmos (theheavens) beyond. A connexion born out of a shared pathei-mathos, of living inan area with such folk, year after year after year – not born out of some religionor even some belief in some metaphysical abstractions.

Another example is the traditional Camlad Rite of The Abyss, in the pdfcompilation concerning Enantiodromia – The Sinister Abyssal Nexion. But I dostill expect individuals – if interested, motivated, and sagacious enough – towork some things out for themselves […]

Other examples of – and hints about – the aural traditions are in some otherarticles I have written in the past year. Causal Time, and other factors,permitting, I may write some more such articles. [2]

One particular example, dealing with dating festivities and Samhain, is quotedin the article The Rounwytha Tradition. […]

Recently I re-read CS Lewis' "That Hideous Strength", and found the word"nexus" used for the cabal of dark Satanic magicians.  I wondered if you mighthave gotten the inspiration to use the word from this particular book? 

No. The word derived from my schoolboy rebellious use of x in words such asreflexion and connexion. […]

Thus, nexion seemed to me a suitable word for a connexion between causal andacausal. In truth, I did not read CS Lewisuntil some years later when I met [ayoung lady] who absolutely adored his works and who had a rather large toylion (some four feet in length) whom she called Aslan […]

Questions From A Rounwytha Initiate

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

Yes indeed. We always seem to have more women than men, at leastpre-Internet, and certainly still do in our traditional nexions following the SevenFold Way. Partly because of a knowing of and respect for the natural abilities ofcertain women, their character; partly because of the Rounwytha ethos that iscentral to the Order of Nine Angles, past, present and future, and also becauseour Way demands a genuine, sharing, empathic, and equal partnership betweenmen 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 theSatanic, Magian Occultism so prevalent in the West, in the past, as still now, isits patriarchal nature and the fact that it is dominated by the de-evolutionarydoctrine of so-called might is right and thus dominated by and infested withmale specimens of Homo Hubris who have no sense of honour, no culture, noempathy, no arête, little or no self-honesty, little or no manners, but who insteadpossess a bloated ego and a very high opinion of themselves.

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

The view of women by many if not the majority of these male specimens of

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

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

That is, for these specimens of Homo Hubris physical prowess and 'manlycompetition' are important, often to the extent that physical prowess, 'manlycompetition' and having mates, and being aggressive, defines them – is ameasure of their self-identity, their 'manliness'. Thus are they basically stillprimitive, still barbarians; still prone to the dishonourable blood lust anduncontrollable rage of such barbarians and still adhering mostly unconsciouslyto the doctrine of so-called 'might is right'.

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

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

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

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

What other female qualities, apart from empathy, then?

Intuition, for one. Intuition as not only a foreseeing, an intimation, but also as

interior self-reflexion. Charm, for another. Subtly, for another.

You mentioned developing them, these qualities. How?

Firstly by understanding our potential, and part of which understanding is ofourselves, of a man and of a woman, having both a sinister and a numinouscharacter within them, and sinister and numinous abilities. For, in a simplified –very inexact way – and to an extent in an unconscious archetypal way, we mightspeak of these particular female qualities as natural expressions or intimationsof the ur-numinous, and manly blood lust, rage, and competitiveness, as naturalexpressions or intimations of the ur-sinister. [3]

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

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

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

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

For example, Esoteric Chant aids the necessary, for us, ability of self-reflexionas it can aid and develop an awareness of the numinous, and also – when forinstance used in certain esoteric ceremonies [4] – it can provide an awarenessof the sinister.

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

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

But for most it takes many months, often a year or so, to become proficient, totrain the voice, to gain the necessary experience of singing with others. Ineffect, it is rather like an extended Grade Ritual but one undertaken with othersof a similar interest and a similar ethos, and with some or many of thesenecessary others being women. At the very least it requires the help of one'spartner, one's partner in sorcery, although it is preferable, more effective, to

both learn and perform Esoteric Chant with at least three other individuals.

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

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

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

But didn't you say it was also sinister?

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

I guess, in general, we're not talking here about men becoming kind ofeffeminate and women becoming masculine!

Au contraire. We're talking about what lies beyond and before such abstractedillusive opposites. About our potential, and about our real human nature, hiddenand distorted for so long by religions; by urbanized ways of life; by thedomination of barbarians; then by notions about imperialism and conquest andpersonal destiny. Then by -isms and -ologies. Now by The State. And so on.

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

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

Only in a generalized way. One good illustration would be women of our kind,

living by honour – those who were ready, willing, and able to defend themselvesand rely on themselves and thus who possessed attitude, and skill enough,and/or carried weapons enabling them to, defeat a strong man or men intent onattacking or subduing them.

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

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

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

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

Instead, the type for whom personal honour is the key to living and to dying,and who – as I said – possesses attitude and skill enough to take care of anddefend themselves, and take revenge, without relying on 'the law' or on others,and who does not, unconsciously or otherwise, need a man in order to make herhappy or fulfilled. Someone, that is, who is not a slave to their desires, theirfeelings, their needs. Whose happiness, whose fulfilment, is her own, derivingfrom a consciously made and a consciously understood choice and who, havingunderstood natural desires and feelings, is in control of them but who can enjoy

and indulge herself as she pleases; and choose her direction, her goals, andeven her sexual orientation. And also someone who has a developed empathy,heightened intuition, and an awareness of and a feeling for the numinous.

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

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

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

In brief, an enhanced, more complete, man, and a unique individual. Beyond OldAeon masculinity with its primitive doctrine of so-called 'might is right' andbeyond the role of predator to prey. Someone who, while tough, prefers combatto war because combat is a personal choice, founded on honour, whereas war isthe choice, the method, of some supra-personal entity, such as some State, somegovernment, or some leader one is expected to be subservient to and obeywithout question.

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

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

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

We are also talking about acquiring and developing new skills, new arts ofliving, so that we become – we appear to be, to mundanes, to Homo Hubris – aspresencings of a hideous nexion [5]. That is, a new species – orible dragones,baeldracas – emerging from the pit that leads to acausal Hell and thence to aParadise at first here on terra firma and then on new worlds among the stars ofour galaxy, and beyond. A Hell and a Paradise that have lain dormant within us,for centuries.

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

Order of Nine Angles122 Year of Fayen

Notes

[1] 'Thousands' of uncatalogued MSS in such places is a very conservativeestimate. The actual number is probably several tens of thousands, if not more.

[2] One such article is the recently published Denotatum – The Esoteric ProblemWith Names.

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

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

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

"He saw at the fote of the tree an hidowse pitte, ande ane oribledragone þere in." Harl. MS 5369. xxx. 110