Baeldraca

Contents

Preface
From Causal to Acausal Terror
Presencings Of A Hideous Nexion
Baphomet: Vamperess of The Dark Gods
The Rounwytha Way: Our Sinister Feminine Archetype
Denotatum – The Esoteric Problem With Names
Balocraft of Baphomet: Gruyllan's Tale
Those Who Are Our Kind
The Dark Goddess As Archetype
Appendix: Baphomet, An Esoteric Signification
Appendix: Our Testing Way
Preface

Reproduced here are some now classic Order of Nine Angles (ONA, O9A) texts written by Anton
Long between 2008 and 2011 and dealing with topics related to Baeldraca, Baphomet, and the
O9A's modern re-presencing of the pagan and aural Rounwytha tradition.

As befits the O9A, the texts deal with both 'sinister' and 'numinous', and esoteric and exoteric,
matters in a manner which may well be confusing (and/or seem contradictory) to outsiders, and
especially to the modern self-described 'satanists' and occultists weaned on the Magian
occultism and 'satanism' of the likes of Crowley, LaVey, and Aquino, and the invented 'wicca' of
the likes of Gardner and Sanders.

It should be noted that Anton Long often employs obscure English words and terms - such as
balocraft - or invents some new term, and occasionally used an old, alternative, spelling of some
common English words, a case in point being his use, in one of the texts included here, of
calander instead of calender, which older spelling occurs in the original 1719 edition of Defoe's
Robinson Crusoe.

For context, I have included, in an appendix, a recent item on the esoteric O9A tradition relating
to the name Baphomet.

R.P.
2015

Baeldraca
From Causal to Acausal Terror: Some Questions for Anton Long

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

As I wrote not that long ago to a seeker - "There is no conflict, only the
appearance 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 problem
arising from causal thinking, but also an opportunity. A test of character, for
them, and a problem to be solved by an acausal understanding, part of which is
Aeonic perspective. An opportunity to learn, to overcome, and thence to change
one's self.

Understood exoterically, such conflict has its genesis in the way of the ego and
of hubris (in the character of Homo Hubris) and thus in that lack of
self-awareness and lack of self-criticism that bedevils Magian Occultism and
those who come to the Order of Nine Angles with the character of Homo Hubris
and 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 unenlightened
individuals becoming rather sectarian in a Nazarene type way – or one
apprehends (or developes the apprehension) to perceive beyond such a
temporary causal appearance.

The reality is that a majority assume or come to believe that such conflict, and
the disruption that often but not always seems to accompany it, represents
some 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, some
individuals become "disillusioned with the ONA", or with and by someone or
some many who may be associated with the ONA at a particular time – and
leave, silently, or, as sometimes occurs, publicly, making their views, such as
they 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. For
if they did, they would alchemically change themselves by the sinister praxis
that is the essence of the ONA.

This is one reason why there is not, never has been, and never will be, any
pronouncements 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 such
Magian thing as someone being "expelled" from the ONA, or any organization
or group being "proscribed", and so on. All we may do, occasionally, is offer
some advice to one or more of those involved, if they be deemed promising or
worth the effort; and often in its beginnings this advice is in the form of a
personal test, for them: to see if they themselves can see the intent behind the
test and have the insight, the potential, to see it as a test. For them it is an
enigma enwrapped in something with the appearance of something else, and in
the 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 that
works – at weeding out the dross.

But no one person, no group of people – however small or large, or however

esoterically "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 Difficult
ONA.

For the Order of Nine Angles only guides; only inspires; only presents a Way, a
vision; only reveals a particular and sinister praxis. The individual – as we have
publicly said for well over thirty years – has to change, grow; has to accept and
overcome challenges; has to be sinister and apply to themselves certain
techniques, esoteric and exoteric. The effort is theirs; the joining of them to our
collective is done by them, not by us – by that inner process of difficult,
dangerous, personal, and time-consuming alchemical change that is the essence
of every genuine esoteric Way.

Thus, when someone or some many "leave" – we do not care. Some of them may
or may not, by the passing of causal Time, return to our Way and thus re-engage
with our sinister praxis. If they do – that is most excellent. If they do not – we do
not 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 not
care. Some of them may or may not have learned something from their
association with us; although most of them will merely continue with their
self-delusion, having made many excuses to themselves for their failure to be
sinister in the world of mundanes, and their failure to accept and overcome the
practical challenges that are part of our sinister Way. Some will even consider
themselves "adepts", and start pontificating (often at great and turgid length)
about esoteric matters – rather than getting on and being sinister, in the real
world. It is being a Baeldraca, in the real world – in the world of mundanes –
that matters: terrifying them, changing their world, inciting others, and
Presencing The Dark.

As I wrote recently, our people, our type, are those who already possess an
embryonic sinister-changeling within themselves or who possess the potential
to be able to alchemically create one within themselves: both have to work
hard, for many years, to nurture that inner changeling, and give it birth in the
acausal darkness within and then let their Baeldraca loose upon this causal
world.

I noticed in recent years that a lot of apparently new esoteric info is being given
out, by you – and here I'm talking about such matters as Rounwytha,
Dark-Empathy, Baphomet as Dark Goddess, even Baeldraca and the like. Is this
a new learning, by you, some additions, after forty and more years of a sinister
seeking, of engagement with the Left Hand Path? Or you just releasing hitherto
withheld 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), and
giving an ontology to and explication of, and even naming, the current mortal
apprehension 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 known
now 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 the
whole thing – the whole ONA, with its complexity and richness, uniqueness and
originality – is all your work, all your creation. What could, esoterically-
speaking, be termed your Great Work, your Word as Magus, and that talk of
inherited traditions by some Lady Master is just a mythos you made up.

[ Anton Long smiles. ] If some believe that, fine.

[ Anton Long smiles again. ] However, the Rounwytha – named as such – was
part of the tradition I inherited, which tradition claimed there really were
certain, special, ladies who possessed certain 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 publish
them? 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 things
that often no one before me had the language, let alone the words, to represent
in a way which was clear, esoterically and exoterically. That is, such knowledge
was 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 an
intimation; or as an exquisite moment shared with an exquisite lady may
present 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 to
such esoterically inherited intimations, and this has taken me a while. But I did
try quite early on to present something of the essence of this wordless inherited
esoteric knowledge. For instance, in the late nineteen seventies, according to
particularly vulgar causal calender, and in respect of the Rounwytha, in the
character 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 and
inherited I did communicate, in person, to a few individuals journeying along
the ONA – thus carrying on the ancient tradition of so communicating such
matters on an individual basis.

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

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

So, in the end, I had to do it all myself, often taking a time-out from Presencing
The Dark. [ He smiles again. ]

But this now, it seems, is beginning to change – at last – with some talented
individuals involved with or associated with us making such connexions, either
as result of their practical and esoteric experience of following our Way, or
because they possess some of the qualities of a Rounwytha and have intuited
such things. Indeed, a select few of these individuals have thankfully also begun
to 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 "ladies
involved 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 immediate
practical sinister aims is to move from causal to acausal terror…"

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

Acausal terror can however produce Aeonic Change, and among the most
obvious examples of such acausal terror is The Return of The Dark Gods – the
practical 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 collective can correctly perform esoteric chant (as in Naos)
and possess a crystal of the right type and dimensions? How many even if they
did, would undertake the complete Ceremony of Recalling with Sacrificial
Conclusion, not once, but on the regular basis required to establish their own
unique physical nexion? How many even understand the propitious season to
undertake that dark Rite? How long before we have the nine physical nexions,
in various geographical locations round the world, to undertake this dark Rite
together in synchronicity and so by a joining of their rents in the fabric of the
causal continuum produce that supra-nexion (that collocation of nexions) which
allows 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, in
an early work of ONA fiction, describing how two nexions, physically separated,
are used.]

Some other means of acausal terror – currently more feasible – are the
spreading of our sinister tribes. The awakening of new dark archetypes in the
psyche of mundanes (and the sinister feminine archetype mentioned above is
one such). The drawing down of night and daytime terrors, through a nexion or
nexions and our Dark Rites (such as the Rites of the Nine Angles), of dark
acausal entities, symbolically re-presented in stories such as Eulalia: Dark
Daughter of Baphomet and In The Sky of Dreaming. The performance of such
Rites of ours some of which have been so constructed to release sinister
energies to be presenced in that seemingly random manner that such sinister
energies are or can be presenced, bringing thus a most splendid Presencing of
The Dark – and among such rites are the advanced form of The Star Game,
Esoteric Chant correctly performed, and the use – by mundanes – of our Black
Book of Satan and other such exoteric works…

But perhaps most easy of all is the insemination, and thence the release of, the
Baeldraca within our own sinister kind and from those whom we can and should
assimilate into our collective, so that such Earth-born dark entities, incubated
by us, can seep in ever increasing numbers out and into the world of mundanes,
bringing forth from their sinister deeds a practical and ever-increasing
presencing 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 Long
Order of Nine Angles
121 Year of Fayen

Presencings Of A Hideous Nexion

The following are extracts from answers given in response to questions

submitted to/asked of me in October and early November of this year [122
yfayen] by two individuals, one of whom was an academic researching The
Order of Nine Angles for a chapter in a planned book, and the other of whom
was a young lady ONA Initiate following the Seven Fold Way who was shortly to
undertake the Rite of External Adept.

In a few instances I have – for publication – in the interests of confidentially, to

correct typos, and in order clarify certain specific matters, slightly amended the
text of some of my replies.

Texts within square brackets are my clarifications/emendations; and three dots

within square brackets indicate text has been omitted either: (1) rarely, for
reasons of confidentiality, or (2) mostly for conciseness. A few footnotes have
been added, post scriptum, in order to elucidate certain matters.

Thanks and credit are due to PH who patiently transcribed the recording of my
conversation with the ONA Initiate and whose transcript I only had to alter in
respect 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 Islamic
sources. My guess is that the 7FW draws partly on the Picatrix. Unless you're
using 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 has
made (kudos to you). The alchemical MS I had access to – consisting of only a
small number of folios – has never, to my knowledge, been published or even
catalogued, 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 then
necessary help of a gay [female] friend I had met at University) in the early
1970′s CE on various travels to certain Muslim lands (one of which lands was
the homeland of my friend who accompanied me on those travels).

It is therefore possible [although not in my view probable] that the author of

Al-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 in
libraries and madrasahs throughout the lands of the Muslims. [1]

One thing that did interest me on those travels – but which I then as
subsequently never unfortunately had the time to pursue – was how the
qabalistic tradition (which I never liked) was most probably (at least according
to 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 would
do the Rite of Recalling synchronistically […] One might suspect that it's an
outer form to discourage the merely curious.

Yes, some traditional nexions known to me do practice ritualized culling (some

only every seventeen years or so), as some Niners and Dreccs cull in their own
individual non-ritualized manner […] Examples are of a Niner/Drecc
undertaking culling would be one of our people in the military [or the Police or a
member of one of our urban gangs]. […]

In respect of synchronized culling undertaken by some traditional nexions, that

is something we are working toward.

Thus, culling can be and is – and has been – undertaken in a non-ritualized

setting. So culling is both a practice – a sinister reality – as well as being to
some extent an "outer form to discourage the merely curious".

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

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

This is an interesting and relevant question which – curiously – I discussed only

last year with a few of the few people I have personally guided over the past
three decades. Naturally, such aural traditions will still be related person to
person in the old manner but that, quite naturally and as you intimate, still only
covers a limited geographical area: the British Isles and in more recent years a
few countries in Europe.

My view was, and is, that 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.

One example I mentioned in my last answers to you, when I made reference to

the Ancient Wisdom of the Isles of Briton section of a recent article of mine. A
tradition relating to not naming gods, spirits, and the like – that is, the empathic
knowing (naturally, as in a Rounwytha, or learned, as in our tradition) of the
undivided wholeness of which we as individual human beings are properly a
nameless part: a connexion to our family, our ancestors, our close friends, our
community, to the land, and thence to Nature and thence to the Cosmos (the
heavens) beyond. A connexion born out of a shared pathei-mathos, of living in
an area with such folk, year after year after year – not born out of some religion
or even some belief in some metaphysical abstractions.

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

Other examples of – and hints about – the aural traditions are in some other
articles 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 quoted
in 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 might
have 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 as
reflexion and connexion. […]

Thus, nexion seemed to me a suitable word for a connexion between causal and
acausal. In truth, I did not read CS Lewisuntil some years later when I met [a
young lady] who absolutely adored his works and who had a rather large toy
lion (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 principle

means the Order of Nine Angles puts great emphasis on women?

Yes indeed. We always seem to have more women than men, at least
pre-Internet, and certainly still do in our traditional nexions following the Seven
Fold Way. Partly because of a knowing of and respect for the natural abilities of
certain women, their character; partly because of the Rounwytha ethos that is
central to the Order of Nine Angles, past, present and future, and also because
our Way demands a genuine, sharing, empathic, and equal partnership between
men and women, and because of our acceptance that Sapphism is natural and,
to an extent, esoterically important.

One of the manifest errors – distortions – of the Left Hand Path, and of the
Satanic, Magian Occultism so prevalent in the West, in the past, as still now, is
its patriarchal nature and the fact that it is dominated by the de-evolutionary
doctrine of so-called might is right and thus dominated by and infested with
male specimens of Homo Hubris who have no sense of honour, no culture, no
empathy, no arête, little or no self-honesty, little or no manners, but who instead
possess a bloated ego and a very high opinion of themselves.

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

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

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

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

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

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

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

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

What other female qualities, apart from empathy, then?

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

You mentioned developing them, these qualities. How?

Firstly by understanding our potential, and part of which understanding is of

ourselves, of a man and of a woman, having both a sinister and a numinous
character within them, and sinister and numinous abilities. For, in a simplified –
very inexact way – and to an extent in an unconscious archetypal way, we might
speak of these particular female qualities as natural expressions or intimations
of the ur-numinous, and manly blood lust, rage, and competitiveness, as natural
expressions or intimations of the ur-sinister. [3]

So development means developing and expressing what is missing or lacking,

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

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

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

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

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

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

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

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

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

Simply expressed, in order to learn and become proficient in Esoteric Chant – in

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

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

But didn't you say it was also sinister?

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

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

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

In effect, we're talking about nurturing, developing, entirely new types of

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

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

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

One example known to be personally – a friend of someone involved with us – is

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

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

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

Most certainly! The type our societies need. A new female archetype if you will,
different from the harshly competitive, materialistic, career-type women, and
the ladette type, and the man-dependant, man-needing, lover/wife/mother type,
that Magian 'political correctness' and capitalism seek to encourage, and also
different from the men-imitating rather strident type that an increasingly
trendy, Magian-derived, so-called feminism seeks to foster.
Instead, the type for whom personal honour is the key to living and to dying,
and who – as I said – possesses attitude and skill enough to take care of and
defend themselves, and take revenge, without relying on 'the law' or on others,
and who does not, unconsciously or otherwise, need a man in order to make her
happy or fulfilled. Someone, that is, who is not a slave to their desires, their
feelings, their needs. Whose happiness, whose fulfilment, is her own, deriving
from a consciously made and a consciously understood choice and who, having
understood natural desires and feelings, is in control of them but who can enjoy
and indulge herself as she pleases; and choose her direction, her goals, and
even her sexual orientation. And also someone who has a developed empathy,
heightened intuition, and an awareness of and a feeling for the numinous.

In brief, an enhanced woman. A unique individual. Beyond predator and prey.

Beyond wife, lover, and mother. Someone tough, skilled, and of inner strength,
but still feminine, as that Asian young lady I previously mentioned was.

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

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

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

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

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

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

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

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

Order of Nine Angles

122 Year of Fayen

Notes

[1] 'Thousands' of uncatalogued MSS in such places is a very conservative

estimate. The actual number is probably several tens of thousands, if not more.

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

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

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

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

"He saw at the fote of the tree an hidowse pitte, ande ane orible
dragone þere in." Harl. MS 5369. xxx. 110
 Baphomet: Vamperess of The Dark Gods

According to the Dark Tradition of the Order of Nine Angles, Baphomet is a

sinister acausal entity, and is depicted as a beautiful, mature, women, naked
from the waist up, who holds in Her hand the bloodied severed head of a man.

Thus, She is the dark, violent, Goddess - the real Mistress of Earth - to whom
human sacrifices were, and are, made and who ritualistically washes in a basin
full of the blood of Her victims. According to aural legend, She - as one of The
Dark Gods - is also a shapeshifter who has intruded ("visited", been presenced
or manifest) on Earth in times past, and who can manifest again if certain
rituals are performed and certain sacrifices made.

Traditionally, it was to Baphomet that Initiates and Adepts of the Dark Tradition
dedicated their chosen, selected, victims when a human culling was
undertaken, and such cullings were - and are - regarded as one of the
prerequisites for attaining sinister Adeptship.

Associated with Baphomet, according to aural tradition and legend, are other
dark, Sinister, female acausal entities - described in ONA fictional works such as
Jenyah, and Sabirah - who have existed, hidden, on Earth for millennia, and who
maintain their causal, ageless, and secret, existence by feeding off the acausal
life-force of their male human victims whom they entrap, and test, using sexual
enchantment. These other entities are often described as The Dark Daughters
of Baphomet, and they - like their Mistress, The Mother of Blood, Baphomet -
are thus, in a quite literal sense, vampires. Aural tradition and legend further
asserts that some, if not all, of these Dark Daughters of Baphomet are capable
of not only, if they so wish it, bearing half-human offspring from selected human
males, but also of rewarding chosen humans, both male and female, with an
ageless existence either on Earth, or in the realms of the dark formless acausal
itself.

Exoterically, Baphomet, and Her female kin and offspring, may be said to
represent the vivifying fecund Sinister Feminine Principle. The dark, sinister,
dangerous, beautiful, feminine, balance which is both purifying and necessary -
if rather neglected by most other esoteric groups. Baphomet is often regarded
as the Bride, The Mistress, of another of The Dark Gods, known to us by the
exoteric name Satan, and sinister Rites, and sacrifices, to honour Baphomet
were often held around the time of Autumn Equinox and associated with the
star Arcturus, and, for some special esoteric Rites, the star Dabih.
 The Rounwytha Way
Our Sinister Feminine Archetype

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

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

Among these muliebral abilities, qualities, and skills are: (1) Empathy; (2)
Intuition, as a foreseeing - praesignification/intimation - and as interior
self-reflexion; (3) Personal Charm; (4) Subtlety/Cunning/Shapeshifting; (5)
Veiled Strength.

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

It is these skills, abilities, and qualities, and the women who embody them, that
the Magian ethos (and its abstractions) and religions such as as Nasrany, Islam,
Judaism, and the patriarchal nation-State, have suppressed, repressed, and
sought to destroy, control, and replace. It is these skills, abilities, and qualities,
and the women who embody them, that the distorted, Magian-influenced and
Magian-dominated, Homo Hubris infested, Occultism and 'Satanism' of the
modern West - with their doctrines such as the patriarchal 'might in right' or the
vapid 'harming none' of modern wicca - have also suppressed, repressed, and
sought to destroy, control, and replace.
Esoterically, these skills, abilities, and qualities, were celebrated and
maintained by the pagan aural tradition of the British Isles, a tradition
mentioned in the ONA text, Denotatum, The Esoteric Problem With Names
(ONA Esoteric Notes – Rounwytha 3)

Traditional Rounwytha Rites and Training

According to ONA aural tradition, the Rounwytha way - as the etymology of

Rounwytha suggests - is the way of a few wise women who dwelt and who dwell
in the Marches areas of the British Isles, and in particular in rural South
Shropshire and areas around Trefyclawdd and the Camlad.

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

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

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

To give one, often misunderstood, example. A certain knowledge of herbs was/is

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

Hence, the Rounwytha needs no props, no outer causal forms, no esoteric

ceremonies, rituals, chants, or whatever. They just are - they just are uniquely
themselves, with their gifts, their abilities, their foibles, their knowing and their
skills, and a knowing how to use all these, in either a numinous or a sinister
way, or in a sinisterly-numinous way.

The Future Rounwytha

The traditional Rounwytha, pre-ONA and as manifest in many traditional ONA

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

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

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

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

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

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

It is no co-incidence that these express the unique, living, sinisterly-numinous

ethos of our unique living adversarial, defiant, and anti-State, kulture.

Anton Long
Order of Nine Angles
123 yfayen
Notes

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

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

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

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

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

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

It should be noted, however, that these 'alchemical seasons' are not - as

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

Hence, alchemical seasons are not determined by a fixed solar or lunar calender
- or by calculations based on such - but rather individually, according to locality.
[4] That is, for one menstrual cycle of the woman undertaking it. The Camlad
Rite of The Abyss has been published in the pdf collection Enantiodromia – The
Sinister Abyssal Nexion.

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

Denotatum – The Esoteric Problem With Names

ONA Esoteric Notes – Rounwytha 3

The esoteric problem with denoting, by means of an ascribed name or a given

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

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

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

It is possible – as the Rounwytha tradition intimates – that this aural pagan

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

What is especially interesting from an esoteric perspective is that the knowing

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

Esoteric-Empathy and Ancestral Traditions

The pagan aural tradition, as recounted in the Rounwytha tradition, is one

lacking in myths and legends about specific named deities. Thus, there are no
named gods or goddesses, and there is no division between 'good' deities and
'evil' deities. What there is, instead, are essentially two connected things.

(1) An intuitive, empathic, understanding of natural harmony manifest in the

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

In addition, there was the knowing that certain individual deeds were unwise –
not because they would offend some named and powerful god or goddess, and
not because such deeds contravened some law or decree said to be divinely
inspired or laid down by some king or by someone who claimed authority from
some god or gods, but because such deeds indicated the person doing them was
rotten, and thus, like a rotten piece of meat eaten, might cause sickness. Or,
expressed another way, because the person doing such a deed was diseased,
and which disease, which infection, might spread and so harm the family and
the wider community. Hence why it was that such rotten individuals – known by
their rotten deeds – would be removed from the family and community by being,
for example, exiled or culled and thus by their culling end the infection and aid
the restoration of the balance their unwise deeds had upset.
This knowing of the unwisdom of some deeds is quite different from the 'evil'
which organized religions pontificated about, and serves to distinguish the aural
pagan tradition from the now more prevalent causal knowing manifest in myths
and legends about divinities and in organized religions based on some god or
gods, or on some revelation from some deity, or on reverence for some
enlightened teacher.

For such a causal knowing is inseparably bound up with the manufactured

division of an abstract and codified 'good' and 'evil' and also with the separation
of the individual from their own ancestral, rural, community.

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

This separation is also manifest in the giving of personal names to both

assumed or believed in divinities, and to individuals, a naming which marks a
loss of the intuitive, empathic, pagan understanding of natural harmony
manifest in ancestral traditions and cultures.

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

(2) An intuitive wordless understanding of what may be described by the term

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

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

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

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

In general, therefore, it was considered that to 'name' – to denote by some

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

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

The very process of denoting by naming and attempting to express meaning in

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

Esoteric Dating and Aural Traditions

The dating of certain esoteric celebrations by means of a fixed and

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

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

Esoteric-empathy and ancestral pagan cultures and aural traditions – such as

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

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

This natural flexibility – in relation to a fixed solar or lunar calendar – is why

certain esoteric folk of certain aural pagan traditions (such as the ONA
Rounwytha one) often write and talk about 'alchemical seasons' and not about
some fixed seasons determined by some solar calendar.

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

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

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

As for a communal bonfire, it was simply practical, not symbolic of whatever;

that is, a cheery presence (most people in northern climes love a good bonfire),
a focus for the celebration (and such dancing as invariably occurred during
such pagan festivities), a source of warmth and light, and a place where
offerings of harvested produce and other gifts could be placed, such offerings
and such gifts – as was a common folk tradition throughout the world – being to
ancestors, to land and sky, as well as to the always unnamed spirits, sprites, and
the also unnamed guardians of sacred natural places.

Epilogos

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

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

The cultivation and development of esoteric-empathy is one means whereby this

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

Order of Nine Angles

122 Year of Fayen

Notes

[1] Esoteric-empathy is an Occult Art, an esoteric skill, and one of The

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

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

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

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

°°°°°

Credits

Words/Forms. This article had its genesis in: (1) private discussions, earlier this year (2011 CE)
with two Internal Adepts (one of whom was based in Scotland), and which discussion was
continued by private correspondence, and (2) in some private correspondence (during October
2011 CE) with someone living in Africa who, having been acquainted with the ONA for over a
decade, sought to elucidate certain esoteric matters relating to the ONA tradition, and one of
whose questions related to the aural tradition of the ONA.

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

Balocraft of Baphomet

Gruyllan's Tale

Although he did not know it then, the prepossessing half-timbered large

Edwardian house that he passed – a quarter of the way up Trevor Hill – would
be his final destination. But, sweating profusely in the hot mid-June Sun,
Gruyllan gave it only a cursory glance, and continued along his way, cursing the
lateness of his train and oblivious to the exclusive properties that lined both
sides of that steep upward lane which gave splendid views, to the West, of the
Stretton valley, of Caer Caradoc, Hazler Hill, and of The Lawley, beyond.

He had been given only an ordnance Survey map reference, and a time, and his
assumed lateness and the memory of the beautiful young voluptuous woman
combined to make him walk faster until he was almost running.

She had leant toward him, so that he could see down past her
cleavage to where her large erected nipples strained against the thin
fabric of her low cut evening dress.

"Meet me here," she had said, and pushed a handwritten piece of

paper toward him, making sure her fingers touched his as they sat in
the Tempus bar of The Station Hotel in now faraway York.

Even now he seemed still able to smell her scent, and, as he reached almost to
the top of that lane he could see his destination ahead: the summit of Haddon
Hill beyond the scattered grassy often wind-swept links that formed the highest
Golf Course in England.

So he struggled on in the heat of that late afternoon; a young man dressed

incongruously in black, seeking Satanic initiation. And when – clammy from
sweat, breathless, and pleased – he reached his destination among the sheep-
cropped grass and heather of those Shropshire hills, there was no one to greet,
to meet, him. Only the breeze, that – warm – did little to cool him, and the
westward vista of South Shropshire valley and hills. No beautiful woman,
naked, to open her legs enticing as she lay with him to seal his oath by bodily
fluids, exchanged. No words of Initiation to echo, Satanically, in his head.

You the nameless are here to give yourself to us:

To seal with blood your oath
To we your new family in this
Our Nexion to Bride-Mother
Baphomet…

Instead, only the wordful, wyrdful, wind. Sun, thirst, heat; the exhausted
tiredness of disappointment where, under the blue sky, he sat down alone on
that hill. Had it all been a dream, or some jape? Hope bade him stay – for half
an hour, then more, until – nearly two hours later as the Sun descended, clouds
came – he stood to walk, wearily, away. There would be no lips, rouged, to
touch, kiss. No tongue to taste and toy with. No breasts to touch, feel; no
nipples to lick, suck and chew upon. No moist, warm, furrow to plough; no
painted finely manicured nails to clasp his shoulders as seed was sown. No
scent to suffuse his senses as bodies meshed with sweat suffusing them.
It was painful, leaving, while her image, her scent, her promise, lingered in
memory within his head. But he left, nevertheless, and it did not seem to matter
to him that he had memorized their – her book, The Grimoire of Baphomet –
given, the day before, in that Bar when first he saw her, enticingly waiting.

There had been e-mails, of course, exchanged – for weeks,

beforehand. Questions asked, and answered. No real names given,
required, presumed. And then that meeting, arranged. He had spent
the days, before, trying not to hope too much, and failing. Hope of a
sexual initiation, with a young woman, of course. Hopes of joining a
secret elite. Hopes of lust, joy, danger; a new and darker way of life.

There were stories; almost urban legends. Many warnings from

Undergraduate friends who shared his Occultic interests, though not
his inclination toward Baleful Arts. "The ONA?" they would say, mixing
incredulity with censure. "They don't exist", one said. "Avoid them;
they're hard-core; dangerous; criminal; immoral; they practise human
sacrifice," said another. "They're a cult; they have these hard, brutal,
tests – if you fail them, you become an opfer for their Black Mass,"
opined another. "They're evil; I mean – really evil; subversive…" said
the fourth, and last.

Painful, leaving – but by the time he had arrived back at the small unstaffed
Railway Station, to sit on a half-vandalised wooden bench, he was happy, again.
Exhausted, hungry, thirsty, but happy. For it was all a test, he knew – or, rather,
he assumed it was a test. The first, perhaps, of many. So he would re-apply; and
wait, for it was a test, just a test, he kept repeating to himself, and he was still
thinking this – idly smiling and idly feeling, knowing now, how stupid, how
studently stupid he was to wear black clothes – when the Shrewsbury bound
train arrived to disgorge a few motley mundanes.

He rose to move toward a still open train-carriage door. But an elderly women,
tweedily-dressed and carrying an umbrella, smiled at him and blocked his way.
He tried to deftly swerve around her, as a young athletic man could, but she was
too quick, for with a flick of her umbrella she tripped him up.

"How clumsy of me," and she looked down at him, sprawled on the platform.
"Do please forgive me."

"No, no – it's perfectly all-right," he replied, somewhat clumsily rising to his feet
where she still stood blocking his way to the train.

"I imagine, " she said, in her smiling grannyesque way, "you are in a hurry to
board the train." But she made no move to move aside. Instead, she said, "Such
a lovely town, this. Do you not agree?"

"What?" And he was about to smile, politely, and turn toward the carriage when
he sensed the strangeness of the scene, as if it was some dream of the previous
night, half-remembered and still a little haunting. And so he let his train depart.

"There is a quite lovely tea-shop, just around the corner," she was saying, and so
he walked beside her, silent, up the slight incline toward the tree-lined road,
until she said: "How very perceptive of you."

"Have I passed, then?"

"You are quite thirsty, so let us have some tea – and cake – and then talk, a little
more."

The tea-room – atop a cluttered, dusty, antique market – was small, quite stuffy,
and quite full, and he sat still and waiting despite his rather nervous
anticipation, and he had consumed two pots of tea before she spoke again.

"I imagine I am not what you imagined," she said. Then, before he could reply:
"But yes, you are correct."

"You're an empath. So, you would have passed me by had I decided not to
re-apply."

"More tea?" she smiled.

"No thanks."

"There is another test…"

"Of course."

"But first – go here, now, where we await you." And she pushed a handwritten
piece of paper toward him, making sure her fingers touched his as they sat in
that stuffy tea-room in sunny South Shropshire.

He left then, enwrapped in her – their – scent, to walk through that small town
oblivious to everything until he came again to Trevor Hill, snaking upwards as
its lane did from, and to the right of, that narrow road that led to Cardingmill
Valley.

The house, on the second corner of and set back from the hilly lane, seemed
almost to grow out from the ground, its black-painted timbers mirrored in the
wooden verandah that surrounded its south side and overlooked the terraced
garden with its large century-old tree of Oak. Several stone steps led to the
large front door and he was about to tug on the cord to ring the antique brass
bell when the door opened.

His memory was there, before him – the beautiful young woman whose crimson
lipstick, fulsomely applied, matched the colour of her dress, and she, wordless,
led him into the cool if dim interior, along a tiled floor, and up an oak staircase
to a spacious high-ceilinged curtainless room of parquet floor whose only
furnishings were a chaise-longue and a marble mantel above the
Coalbrookedale fireplace, and which held a large clear quartz crystal
tetrahedron.

The door closed slowly, silently, behind them and it did not take her long to
remove her dress. She was naked beneath it.

"Veni omnipotens aeterne diabolus!" she lisped, to supinely wreathe herself

around, upon, the chaise-longue, and he, eagerly stripping away his earthly
coverings, obliged to lay upon her and enter her warm moistness as her crimson
painted nails sank into the flesh of his shoulders to draw forth fresh blood.

Her sibilation was almost silent but it beat upon the tympanon of his ears –

You the nameless are here to give yourself to us:

To seal with blood your oath
To we your new family in this
Our Nexion to our Bride-Mother
Baphomet

He was soon spent, drained, unused to such female – almost feline – ferocity,
and she turned him over to lay upon him to lick his shoulder wounds.

So she whispered to him his appointed task, his test, and waited while he –
enwreathed in his sweat and hers – dressed himself before taking him down to
the cellar. The tools, the instruments of death and slaughter, were there, in
plenty, and he watched while she placed her chosen items, and bundles of
money, into some nondescript suitcase. Then – a silver chain with sigil pendant
of Baphomet placed around his neck; a kiss, tongue seeking his; her still naked
body pressed to his. A promise that he could – should – sow his seed within her
again, again, again. And then he was out, dazed, back out into the bright day of
light to walk with heavy suitcase down the hill.

There was no train at the Station; no elderly women to block his way when train
arrived. Only the journey, the long journey of no doubts.

^^^

She was never there when each evening he returned to that cocktail Bar,
hoping. Never there, red lips touching Champagne flute; never there to take
him to her suite where he would lay upon her.

The money certainly helped – to ease his pain of separation and his
preparations, and he worked assiduously, planning, enticing, ensnaring, while
maintaining the appearance of a student life. The mundane he selected was
eager, willing, as well he might be, given Gruyllan's weeks of preparation even
before that wyrdful meeting, with her.
So Peter The Mundane sat with him in that vulgar bar of Vanbrugh College,
anonymous in their student anonymity, while darkness came to the world
outside. Thus Gruyllan The Cunning continued to weave his web of lies, and the
younger student listened, weakened as he was from netorrhoea spread by
specious sites, from abstractions believed, and the money Gruyllan had lavished
upon him.

"In every war there are casualties; collateral damage. Anyway, they'll be plenty
of time for the area to be cleared. Just remember, those there in that place on
that day are flunkies of the repressive, immoral, State. Waiting is defeat, and
the State isn't simply going to collapse; it's got to be pushed; the capitalists are
vulnerable, and one of their weaknesses is the confidence that the money
markets require. Dent that – get them into a state of fear – and you've got them
ready to topple. Keep them wondering where and when we're going to strike
next…"

So Gruyllan talked, and Peter The Mundane listened. Talked of the struggle; of
Bonanno; of the need to inspire others; and when they parted, hours later, each
to their own student rooms, Gruyllan knew Peter was primed.

A few days, and they were in a rainy London, with the mundane carrying a
large, heavy, rucksack. It was a symbolic target, near the Bank of England, and
they shook hands before Gruyllan left, ostensibly to telephone a warning. But
the timer, unknown to that mundane, was set for only a few seconds delay so
that he had walked only a few paces away before the bomb exploded.

There was bloody carnage. Bodies, buildings, damaged, And around, among, the
dead, the dying, waiting demonic shapes gathered, unseen by any mortal
mundane eye – shapes feeding on, upon, the pain, the suffering, the deaths;
transforming the life-force – leaking, leaving – into new life, Their life, as one
more portal opened, allowing other shapes to eagerly egress forth. Agios o
Baphomet, Your Balocraft be done, Gruyllan intoned from his well-kept distance,
and smiled, knowing a reward awaited.

He was correct about the reward. She was there – when he, hours later, safely
arrived – to take him to her spacious high-ceilinged curtainless room of the
parquet floor. And when his passion spasmed in its ending, her almost silent
sibilation beat upon the tympanon of his ears –

Our being takes form in defiance

Of mundanes.
In you, of you – we are.
Before you – we were.
After you – we and you shall be, again.
Before us – They who humans cannot name.
After us – They who will be, yet again.

There was a feast of welcome, in the Sitting Room below; family to meet, greet.
And – most of all – deeds past and future waiting to be toasted, planned, and
told. For Vindex will, must, have her baleful day.

Nexion Zero (O9A)

121 Year of Fayen

Those Who Are Our Kind

In your recent article Toward Understanding Satanism you used the term Labyrinthos
Mythologicus to, and I quote, “intrigue, select, test, confuse, annoy, mislead, or dissuade,
others. Apart from being diabolical fun, such tests and japes are or can be mischievous, sly, and
us playing the trickster in real life, which is exactly the satanic point.”

In another recent article, Just Who Do They Think We Are? The Occult, the Internet, and How to
Offend People – which incidentally seemed to annoy some people who via the internet
apparently supported or had made positive comments about the Order of Nine Angles – you
wrote:

“Just how many times in the past decade – since some of us began using the ‘world
wide web’ – have we openly said that people, even some of our people, and those
who claim to be our people, are sometimes tested, particularly when they do not
expect it as when they feel they may have ‘established themselves’ or gained
something of an internet-reputation? And tested even via this medium, the Internet.
How many times has this been said? Scores of times, for we have been playing The
Sinister Game, our satanic game, for nearly forty years, and enjoying it. Just as we
have have devised and are devising new games for our kind to enjoy.”

My question is: since the third phase of ONA sinister strategy is where “we can expand slowly,
nefariously, in the traditional manner by the clandestine personal recruitment of suitable
people” {1}, is the Labyrinthos Mythologicus and all it involves still necessary, given the
necessary disengagement from polemical stuff that the third phase requires and given that the
goals of the second phase have been achieved?

Yes, and no, is the answer as whether some such things are still relevant.

Yes, because the ONA is now far more than just a small inner cabal based in
England who have followed the Seven Fold Way to Internal Adept and all of
whom are personally known to those, including me, of land-standing so that
together we form an esoteric kindred. For there are now nexions, groups, in
many other lands. Some newly formed; others dating back ten or so years. And
which nexions, groups, may well feel that they may need to jest, to jape, to
intrigue, to test, to have fun at the expense of mundanes.

No, because to a great extent our external work – of incitement, propaganda,

adversarial mischief, of returning the darkness and danger to Satanism, to
reveal the essence, the way forward – is done, given what has already been
published (and what esoteric material will be published over the next two or
three years) and given the often polemical (sometimes annoying) dialectics
some of us have encouraged. Thus can those who are of our kind, or who have
the potential to become our kind, discover, learn, and so know what we have
endeavored to presence for the past three decades.

For even today – as in the decades since LaVey founded the Church of Satan and
Aquino his Temple of Set – what sometimes seems to have been forgotten by the
majority of those who describe or who described themselves as Satanists is
something that I mentioned quite a few years ago now. To wit:

“One of the least-known but important signs of a genuine Adept of our

Dark Tradition, our sinister way, is the ability to not take one’s self too
seriously – to laugh, at one’s self, and especially at others: those who
fall for the japes, the games, the riddles, the tests, that we as Adepts
set for neophytes, for the poseurs, for the supine masses. For we revel
in such things, in such games, which we create and play for our own
amusement, and that of others like us, just as we love to be
changelings and cause confusion, misunderstanding, doubt,
uncertainty – and, occasionally, the light of insight, dawning as it can
and does upon one person possessed of our own evolutionary and
magickal abilities, perchance propelling that person towards us and
our ways…”

For we have often publicly said and written – as I did in that Toward
Understanding Satanism essay – that we can be and often are and often have
been pernicious, mischievous, sly, difficult, manipulative, and misleading. For
those are just some of the virtues a Satanist possesses or strives to cultivate,
just as we expect – as we have also and often publicly said and written – those
who are interested in the ONA to work many things out for themselves; to find
their own way through our Labyrinthos Mythologicus; to discern our esoteric
essence from such exoteric forms we may use, and to understand our
incitement, our propaganda, our dialectical, adversarial mischief, for
incitement, propaganda, and adversarial mischief. That is, to reveal to us, and
importantly to themselves, that they have our type of ‘sinister’ character and
either certain Occult abilities or the potential to develop such abilities.

An interesting and instructive example of our Labyrinthos Mythologicus is the

so-called ‘outer representative’. This was just a minor ploy among the many
minor and major ploys and tests used during Phase II, and thus was part of the
‘sinister game’ we have played for several decades {2}. The ploy was for a
candidate or an initiate to openly disseminate ONA material, and possibly give
interviews about the O9A to the Media, under the guise of having been given
some sort of ‘authority’ to do so even though such an authority – and the
necessary hierarchy to gift such authority – was in fact a contradiction of our
raison d’être; a fact we of course expected those incipiently of our kind to know
or sense.

This ploy, this jape, in its primal form, was first used on one promising
candidate (Martin S) during the late 1980s who met with ‘Stephen Brown’ on
the Long Mynd in Shropshire, the candidate in question being then associated
with the Temple of Set. Indeed, Martin S was mentioned by name in a letter
which a certain Mr Austen wrote to ‘Stephen Brown’ some years later (the
surname of the person was redacted by us when Austen’s letter was published,
in 1992, in volume 2 of The Satanic Letters together with an interesting reply
from Stephen Brown). In the case of ‘Martin’ he was initially offered the
editorship of the then already established Fenrir journal, a few years before CB
became editor. Such editorship would be not only a test for him – a test of his
character, loyalty, commitment, knowledge, and so on – but also possibly a
valuable learning experience along the sinister path. Just as the editorship of
Fenrir – and the role-play of being ‘outer representative – was for CB who, to his
credit saw through the ruse and instead used the ploy as an extended Insight
Role in the process Satanically confusing and satisfyingly deceiving several
people including journalists and self-professed (non-ONA) Satanists. Later on,
CB for the same nefarious reasons relating to testing offered (at my suggestion)
the non-existent rôle of ‘outer representative’ to Thornian, who by means of
such role-play did some worthwhile work propagating the O9A and its mythos
and possibly learned some valuable personal lessons in the process.

Thus to summarize. Now, as we move into Phase III of our long-term strategy
‘the inner ONA’ no longer needs such open, such public, ploys, japes, and tests
as that funful ‘outer representative’ one, because our esotericism is now ‘out
there’ and our recruitment (such as it is, one or two people per decade) is now
and will remain secret, clannish, and very selective. However, some of our
newer nexions, or groups associated with us, and future ones, might decide to
use such open ploys and tests in respect of their candidates and members,
having seen how useful such ploys can be, esoterically and exoterically and both
in personal terms and for their nexion or group.

As ‘Stephen Brown’ wrote – almost twenty years ago now – in a reply to

self-styled ‘adept’ Mr Austen {3}, fables are often used for good reasons, such
as to test others; that fables were indeed used in the 1980’s and early 1990’s,
and that he “and a few others tested all those who applied for membership often
without them being aware they were being tested”. For all such things had a
sinister intent.

I still find it mildly amusing that so many self-declared Satanists – with their
tame, law-abiding, so-called ‘Satanism’ – castigate us and/or spew forth ad
hominems and/or get annoyed with us because we are Satanic: that is, because
we sometimes tell fables; because we test people; because we sometimes
engage in polemics; because we have been deceitful, sly, mischievous; be we
incite and have incited amoral deeds; because we advocate culling; because we
laugh at and sometimes jape self-declared Satanists; because we sometimes
write contradictory things and thus confuse them; and because our Labyrinthos
Mythologicus confused and still confuses them.

For they so often now, as in the past, take themselves and their Satanism too
seriously; while we – to paraphrase what I once wrote – move easily, gracefully,
from the Light to the Dark, from Dark to Light, until we exist between yet
beyond both, treating them and ourselves for the imposters that they and we
are. In the process, there is amusement, laughter, learning, exeatic
achievement, some sorrow but also much personal joy.

Anton Long
Order of Nine Angles
122 Year of Fayen

The dialogue from which this an extract was recorded during the Oxonia Sunedrion, 122 yfayen, and later transcribed.

Post Scriptum Notes

{1} The quotation is from the Inner ONA document Geneseos Caput Tertium which was
circulated to participants in advance of the sunedrion.

{2} qv. the ONA MSS Playing The Sinister Game – A Brief ONA History. 122 yfayen.

{3} qv. the letter dated 6 September 1992 in volume 2 of The Satanic Letters.

The Dark Goddess As Archetype

The Dark Goddess is often called Baphomet, who is described, according to the
aural tradition of the Order of Nine Angles, as:

a sinister female entity, The Mistress (or Mother) of Blood. According

to tradition, she is represented as a beautiful mature woman, naked
from the waist up, who holds in her hand the severed head of a man.

In former times, as again in this new millennia, it was and it is to Baphomet that
human sacrifices were dedicated.

However, often – as in pre-ONA days (that is, before the tradition was given and
described by the ONA name) – the Dark Goddess is not referred to directly by
name, as, for example, at the end of the instructional text The Giving, where
Mallam is sacrificed in a communal ceremony, and where Lianna says,
"[Satanism] is not the way I follow. My tradition is different, much older."

Understood esoterically, an archetype is:

 a particular causal presencing of a certain acausal energy and is thus
akin to a type of acausal living being in the causal (and thus "in the
psyche"): it is born (or can be created, by magickal means), its lives,
and then it "dies" (ceases to be present, presenced) in the causal (i.e.
its energy in the causal ceases).

Thus the Dark Goddess in general, and Baphomet in particular, can be

considered as types of living being, manifest most often in our psyche [1] but
also capable of becoming present in our causal continuum [2].

Mythos and Aural Tradition

According to the aural history of the ONA [3] the old tradition inherited by the
present Grand Master was carried on for many generations by mostly reclusive
Adepts who instructed only a select, few, individuals. In addition, it should be
understood that: (1) the tradition existed mainly in rural areas of South
Shropshire and the Welsh Marches; (2) with a few notable exceptions (one
being the present Grand Master) all those who guarded and transmitted the
tradition, and who instructed candidates, were women; (3) the tradition – never
called by any particular name or described by any term – consisted mainly of
esoteric chant; the mythos of The Dark Gods (including tales such as later
recounted in the stories Sabirah and Jenyah), certain ceremonies (such as The
Ceremony of Recalling), propitiation of certain natural forces by means of
communal culling, and so on; and (4) a fictional characterization of one such
fairly recent Lady Master/Mistress of Earth is the character of Lianna in The
Giving, and which fictional work gives a general background to, and a few
details about, the old tradition itself.

Furthermore, the instructional account Breaking The Silence Down is a

fictionalized account of the awakening (the development) of a young
Rounwytha, manifest in the character of Rachael [4]. Rachael, for instance,
enchants naturally, without words or ritual or ceremonies, and forms a natural
empathic link to the area where she dwells, and has (being a Rounwytha, albeit
a young one) the natural ability to bring forth, to induce, in her lover (Diane) a
deep, intuitive, understanding of the importance of the feminine and of Nature.

Breaking The Silence Down also contains an old, traditional, text celebrating
the female:

Wash your throats with wine

For Sirius returns
And we women are warm and wanton!
Before I WAS, you were sightless:
You looked, but could not see;
Before I WAS, you had no hearing:
You heard sounds, but could not listen.
Before I WAS, you swarmed with men,
 But did not enjoy.
I CAME, opened my body and
Brought you lust, softness, understanding, and love!
My breasts pleased you
And brought forth darkness and joy…

(Synestry: The Dark Daughters of Baphomet)

Mistress of Earth as Sinister Archetype

In contrast to nearly ever other manifestation of The Left Hand Path, in the
West – and in stark contrast to all other groups who claim to be or who describe
themselves as Satanist – the ONA has always been biased toward the feminine
aspect of The Sinister.

For example, a majority of traditional nexions, in both the Old World (England)
and the New World (America and Canada) are organized and run by Lady
Masters/Mistresses of Earth, just as the ONA has always had many Sapphic
nexions (for example, The Dark Daughters of Chaos, in England). Conversely,
groups such as The Golden Dawn, the OTO, the Temple of Set, and the Church
of Satan, have all been dominated by men and are redolent of that posturing
masculine Homo Hubris ethos that is anathema to Dark-Empathy and the
gentility of the well-mannered Adept.

In addition – as hinted at in many ONA texts, such as The Rite of the Nine
Angles and in The Ceremony of Recalling [5] – the ONA emphasizes that it is the
female sorcerer ("the priestess") who is one of the most important keys to
opening a nexion to the acausal, and it is through her that acausal energies flow
when a ceremony to open a nexion is undertaken.

As someone wrote concerning the depiction of women in the sinister fiction of

the ONA:

In general, such depictions – and the mythos of the ONA in general –

may be said to empower women; to depict them in a way that has
been long neglected, especially in the still male-dominated,
materialistic, West. However, this empowerment, it should be noted, is
based upon "the sinister": upon there being hidden esoteric, pagan,
depths, abilities and qualities in women who have an important, and
indeed vital, rôle to play in our general evolution and in our own lives.
Furthermore, it is one of the stated aims of the ONA to develope such
character, such qualities, such Occult abilities, in women, and the
following of The Seven-Fold Sinister Way is regarded as the means to
achieve this.

Furthermore, the ONA's depiction of such women – its explication of

 the dark feminine principle – is very interesting because it is a move
away from, and indeed in stark contrast to, the "feminine principle" of
both the political "feminism" which has become rather prevalent in
Western societies, and that particular feminine ethos which many
pagan and Wiccan "White-light" and Right Hand Path groups have
attempted to manufacture.

This political feminism is basically an attempt to have women imitate

the behaviour, the personality, the ethos, of men – which is what the
strident calls for "equality" are essentially about, and as such it is
often a negation of the character, and of those unique qualities and
abilities, germane to women. The pagan and Wiccan type of feminism
is most often about some dreamy, pseudo-mystical vision of a once
mythical "perfect past" or about goody-goody types "harming none" –
in stark contrast to the dark sinister goings-on of the ONA feminine
archetype, which most obviously includes using sexual enchantment
to manipulate those Homo Hubris type men "who deserve what they
get…" The Occult Fiction of The Order of Nine Angles

Return of The Dark Goddess

One the primary aims of the Order of Nine Angles is:

to use the sinister dialectic (and thus Aeonic Magick and genuine
Sinister Arts) to aid and enhance and make possible entirely new
types of societies for human beings, with these new societies being
based on new tribes and a tribal way of living where the only law is
that of our Dark Warriors, which is the Law of The Sinister-Numen.
(A Brief Guide to The Esoteric Philosophy of The Order of Nine
Angles)

It should be noted – and needs to be emphasized – that the Law of The

Sinister-Numen applies to both men and women, and that no distinction is made
between male, and female, warriors. That is, the only distinction that matters is
living by the code which is the Law of The Sinister-Numen, so that, and for
example, disputes are settled by having a man or woman of honour who is
highly esteemed because of their honour and known for their honourable deeds,
arbitrate and decide the matter.

Furthermore, it is possible, and indeed probable, that the new tribal way of
living which will evolve – and which will replace the lifeless, un-numinous,
male-and-HomoHubris-dominated, abstraction of the nation-State – will veer
toward a new and natural balance between male and female, made possible by
the real and natural equality that the Law of The Sinister-Numen manifests and
creates, and by the re-emergence of the Mistress of Earth as Sinister Archetype.
For, implicit in this archetype – as in all those who are Mistresses of Earth (of
traditional nexions or otherwise) – is that necessary dark-empathy which
returns us to a correct understanding and knowing of our relation to other Life
through a natural and esoteric resonance with the abstractionless emanations
of Nature and the Cosmos. And it is this dark-empathy – this natural, wordless,
ritual-less, esoteric resonance – which is the quintessence of the old tradition,
presenced in the character, the very nature, of a Rounwytha. The Mistress of
Earth – the warrior sorceress – is thus, in essence, an evolutionary development
of the Rounwytha, where the practical (manifest for instance in the Law of The
Sinister-Numen and in an outer sinister life of dark deeds) meets and is blended
and balanced with the esotericism of Dark-Empathy.

Thus it is that one of secrets of a male Adept (and more so, of a genuine Master)
is their unification of the opposites within themselves (for example, and in
symbolic exoteric-speak, the archetypes re-presented by Satan and Baphomet),
and the emergence from such an alchemical process of a new, more evolved,
individual. Manifestations of this new type of male individual (in terms of
character) are Dark-Empathy (a natural esoteric resonance and sympathy with
Nature, other living beings, and the Cosmos), and the nobility (the excellence of
personal character) that comes with being cultured and possessing personal
manners and yet being prepared to die to save one's personal honour. All of
which stand in almost direct opposition to the type of hedonistic male Adept
that all others Left Hand Path, and so-called Satanic groups, desire to
manufacture and which, indeed, they do manufacture, perpetuating as they do
that untermensch sub-species, Homo Hubris.

Our archetype of The Dark Goddess – our warrior sorceresses – are one means
by which we ourselves, and our current untermensch way of life may be
transformed, for:

Δίκα δὲ τοῖς μὲν παθοῦσ-

ιν μαθεῖν ἐπιρρέπει [6]

and it is through a real πάθει μάθος that a genuine alchemical transformation

begins. Part of which πάθει μάθος is, of course, the Rite of Internal Adept,
wherein the faculty of Dark-Empathy can be discovered and cultivated.

Thus does the Dark Goddess, Baphomet – Mistress of Blood and Mother of
Culling – come to be both invoked and evoked and so presenced on Earth, since:

"It is of fundamental importance – to evolution both individual and

otherwise – that what is Dark, Sinister or Satanic is made real in a
practical way, over and over again. That is, that what is dangerous,
awesome, numinous, tragic, deadly, terrible, terrifying and beyond the
power of ordinary mortals, laws or governments to control is made
manifest. In effect, non-Initiates (and even Initiates) need constantly
reminding that such things still exist; they need constantly to be
brought "face-to-face", and touched, with what is, or appears to be,
 inexplicable, uncontrollable, powerful and "evil". They need reminding
of their own mortality – of the unforeseen, inexplicable "powers of
Fate", of the powerful force of "Nature"…

This means wars, sacrifice, tragedy and disruption…for it is one of the

duties of a Satanic Initiate to so presence the dark, and prepare the
way for, or initiate, the change and evolution which always result from
such things….." To Presence The Dark [7]

Order of Nine Angles

119 Year of Fayen
(Revised 121 Year of Fayen)

Notes:

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

[2] qv. The Grimoire of Baphomet.

[3] As has been explained many times, these traditions are simply aural
traditions, and may or may not contain certain historical facts, it being for each
individual to make their own judgement concerning them,

[4] A real-life account of one such similar encounter was briefly recalled in The
Girl Goddess, published in the now defunct zine, Exeat. An expurgated version
was later published in vol 3, #2 of Fenrir.

[5] Where it is written:

You who are the daughter of and a Gate

To our Dark Gods…

Kiss me and I shall make you

As an eagle to its prey.
Touch me and I shall make you
As a strong sword that severs
And stains my Earth with blood.
Taste me and I shall make you
As a seed of corn which grows
Toward the sun, and never dies.
 Plough me and plant me
With your seed and I shall make you
As a Gate that opens to our gods!

[6] " The goddess, Judgement, favours someone learning from adversity."
Aeschylus: Agamemnon, 250

[7] For an explication of Satanism in an Aeonic context, as a causal form, refer

to various ONA texts. In essence: we cannot be defined in the simple, causal,
way the mundanes want, and need.

Appendix One

Baphomet - An Esoteric Signification

In contradistinction to all modern Occultists - be they self-described satanists,

self-described followers of some Left Hand Path, self-described sorcerers, or
something else - the Order of Nine Angles (O9A/ONA) has a unique tradition in
respect of Baphomet, which is that Baphomet

(i) is a female name, used to describe a shapeshifting entity; a dark

goddess to whom human sacrifices were, and are, dedicated and
offered;
(ii) that this name most probably means the Mother (Mistress) of
Blood;
(iii) that Baphomet is the mother and bride of Satan, and the mother
of all the acausal entities - 'demons' - we know or have experienced
over millennia.
(iv) that the now commonly accepted origins and meaning of
Baphomet - such as those of Eliphas Levi et al - are esoterically
incorrect.

As conventionally described Baphomet is (a) associated with a male idol

rumoured to be connected to the medieval Knights Templar, and (b) associated
with the figure - The Goat of Mendes - described and illustrated in works by
Eliphas Levi, and subsequently by the Rider-Waite Tarot (Major Arcana XV) and
the sigil used by LaVey et al, and (c) described by Crowley as male and derived
from Mithras.

As recounted in O9A esoteric aural tradition, and as iconoclastically described

in an O9A MS dating from the early 1980s and included in volume I of Hostia,
published in 1992:
 The name of Baphomet is regarded by Traditional Satanists as
meaning "the mistress (or mother) of blood" - the Mistress who
sometimes washes in the blood of her foes and whose hands are
thereby stained. [See The Ceremony of Recalling.]

The supposed derivation is from the Greek βαφή μητρίς and not, as is
sometimes said, from μήτιος (the Attic form for 'wise'). Such a use of
the term 'Mother'/Mistress was quite common in later Greek
alchemical writings – for example Iamblichus in "De Mysteriis" used
μητρίζω to signify possessed by the mother of the gods. Later
alchemical writings tended to use the prefix to signify a specific type
of 'amalgam' (and some take this to be a metaphor for the amalgam of
Sol with Luna, in the sexual sense).

In the Septenary System, Baphomet, as Mistress of Earth, is linked to

the sixth sphere (Jupiter) and the star Deneb. She is thus in one sense
a magickal "Earth Gate" (qv. the Nine Angles), and Her reflexion (or
'causal' nature - as against Her acausal or Sinister nature) is the third
sphere (Venus) related to the star Antares [...]

The Traditional depiction of Baphomet [is of] a beautiful mature

woman (often shown naked) holding up the severed head of the
sacrificed priest (usually shown bearded).

Which iconoclasm naturally led self- described modern Occultists to, yet again,
criticize the O9A, even though such critics had (and have so far) never bothered
to, or lacked the erudition and esoteric knowledge to, write a scholarly riposte
to the evidence provided by the O9A. Evidence such as:

βαφή: dyeing, dipped in, stained; and a metaphor for blood, qv. Aeschylus,
Πέρσαι, vv. 316-7

πυρρὰν ζαπληθῆ δάσκιον γενειάδα ἔτεγγ ̓ ἀμείβων χρῶτα πορφυρέᾳ

βαφῇ

μητρίς: motherland; qv. Pausaniae Graeciae Descriptio, Book X, chapter 24, 2

μητρὶς δέ τοι οὐ πατρίς ἐστιν

μήτηρ: mother; qv. Hesiod, Ἔργα καὶ Ἡμέραι, 563, where the expression
'mother of all' occurs:
 εἰσόκεν αὖτις γῆ πάντων μήτηρ καρπὸν σύμμικτον ἐνείκῃ

μῆτις/μήτιος: wise, skilled, craft. The form μήτιος occurs in Pindar, Nemean
Odes, 3, 9

τᾶς ἀφθονίαν ὄπαζε μήτιος ἀμᾶς ἄπο

μητρίζω: possessed by the mother of the gods, Iamblichus, De Mysteriis, III, 9,

10

οἰ τῷ Σαβαζιῳ κάτοχοι καὶ οἰ μητρίζονες

Thus the O9A explanation of the origin of the term, and their various depictions
of a female Baphomet, is far more plausible - esoterically, and otherwise - than
the conventional explanations and depictions. Furthermore, it should come as
no surprise that the O9A has for decades used the term Baphomet as one of
their many tests for mundane-ness, since

"if someone uses, for example, the 'standard' accepted explanation of

Baphomet, and Laveys inverted pentagram, it is a reasonable
conclusion that they have just accepted such things as "truth". The
ONA alternative – the ONA heresy in such matters – should cause
them to pause, if, that is, they possess some genuine, innate, Occult
ability; if they have the qualities to progress along the Sinister Path.
The ONA alternative should set them thinking, for themselves; should
point them toward doing their own research, and even using,
developing, their latent Occult abilities."

R.P.
2015
v.1.03
 Appendix Two

Our Testing Way

As it was written in an Order MS quite some years ago:

"Those along our Way should always test themselves – as those, being
guided, will sometimes be tested. Always, there should be questions, a
striving to understand, to know, to not be satisfied with what is given, or
read, or shown, or told."

In addition, it has been the accepted practice for many generations that those
who are accorded some responsibility, or who take upon themselves certain
esoteric responsibilities or duties, will occasionally and without warning be
tested by diverse means.

In these causal and increasingly mundane times of readily available and rapid
communication between individuals (and one thinks here of electronic mail, the
Internet, mobile telephones and other such devices) such tests are increasingly
relevant, since such modern means of communication tend to rather militate
against that self-awareness and self-honesty that grows slowly by means of
interior reflexion and pathei-mathos, just as such modern means also militate
against the natural and necessarily slow accumulation of knowledge and
wisdom (1) from direct personal experience, (2) from a direct and non-mundane
contact with other human beings, and (3) from acquiring practical Occult skills
and abilities.

Often these tests are designed to elicit how the individual will react in certain
situations and/or to certain occurrences, and as such they are tests both of
esoteric/empathic awareness (of certain Occult skills/abilities) and of their own
personal character.

For instance, is there a personal emotional or emotive response to the

situation/occurrence, and, if so, for what reason? That is, the individual is
expected to either be aware of why they reacted in the way that they did, or be
able, after some reflexion upon the matter, to rationally and objectively analyse
their own response. For such immediate awareness, or the ability to be able,
after reflexion, to rationally and objectively analyse their response, are some of
the qualities required of those desirous of achieving practical Adeptship.

Some of the other qualities required relate to esoteric/empathic awareness –

which in the particular instance of such tests means and implies that the
individual has an intuitive or empathic awareness that they are or might be
being tested. That is, they possess the relevant Occult skills/abilities to be able
to detect such a test.
Naturally, some individuals so tested in such an unexpected fashion react
immediately and emotively, without reflecting upon the matter, in which case
they might enquire of themselves as to the exact nature of and reason for their
immediate, emotive, reaction.

Furthermore, some individuals so tested in such an unexpected fashion are

often resentful, angry, or otherwise emotionally perturbed or perplexed, when
they realize they have been or are being tested, or when they are informed of
such a test or tests. In which case, the individual should ask themselves several
relevant questions, such as: (1) why have they reacted in such a manner, (2)
whether or not they wish to continue in association with us or continue as
members of The Order, (3) whether their understanding of, or assumptions
about, the nature of The Order were correct, and (4) what is true nature and
purpose of esoteric self-development and how may this be obtained in practical
ways.

For, in respect of such tests, all our associates and members should remember
two things. First, that ours is both a testing and an ordered Way by its very
sinister initiatory nature, and that no one – however “advanced” or “adept” they
might consider themselves to be – is immune to either being tested or to making
mistakes. Second, that self-awareness (self-insight) and self-honesty are among
our most important qualities, and serve – together with our sinister nature and
our Occult abilities and esoteric knowledge – to distinguish us from mundanes.

Anton Long
Order of Nine Angles
119 Year of Fayen

Sources:

1. http://web.archive.org/web/20120124054554/http://www.nineangles.info/
2. http://web.archive.org/web/20110903171456/http://antonlong.wordpress.com/
3. Documents of the Inner O9A

Image credit:
A modern depiction of Baphomet: Banais, by Richard Moult