Order of Nine Angles Occult Fiction

Order of Nine Angles



O9A Occult Fiction

The pdf document contains three classic Order of Nine Angles texts concerned with the Occult fiction of the O9A and with the Sinister-Numinous Aesthetic which permeates that fiction. Part of that aesthetic is the pagan, ancestral, rural landscape as described in many fictional O9A stories.

As noted in the text Esoteric Aural Tradition In The Deofel Quartet, included in the compilation,

“In many ways, The Deofel Quartet and other O9A [Anton Long] written fiction (such as Hangster’s Gate), present much of the diverse aural traditions as AL received them: as stories about people, their interactions; their ‘satanic’ or esoteric views and beliefs; and about certain events that involved those people. In The Deofel Quartet he simply reworked the factual material – as writers of fiction are wont to do – in order to make an interesting story, in the process obscuring the identities of those involved and sometimes their place of residence or work; added some entertaining details (as in the ‘astral battles’ between goodies and baddies in Falcifer, of a kind now familiar – decades later – from the Harry Potter stories) and concatenated certain events in order to provide ‘action’ in a limited time-frame.

Thus, the fictional stories not only compliment other O9A material but provide a ‘different way into’ the complex O9A mythos; a way that many will find more interesting (and certainly more entertaining) than thousands of pages of sometimes polemical and sometimes ponderous O9A factual texts, and a way that especially places the O9A’s satanism into perspective, Aeonically and otherwise.”

129 yf
(March 2018 ev)



The Deofel Quartet

Eulalia: Dark Daughter Of Baphomet

O9A Sinister Vignettes
(External Link)


The Aural Tradition Of The Order Of Nine Angles

Editorial Note: A pdf file containing both Part One and Part Two is available here – o9a-aural-tradition.pdf  Only Part One is published below. Part Two contains a selection of O9A texts detailing aspects of the aural tradition, and includes: 1 Myths, Legends, Dark Gods, and Occult Mystique. 2 Diabological Dissent – Being Dissension From Some Mundane Misconceptions. 3 Alchemical Seasons and The Fluxions of Time. 4 Denotatum – The Esoteric Problem With Names. 5 The Rounwytha Way In History and Modern Context. 6 The Rounwytha Way – Our Sinister Feminine Archetype.



The Aural Tradition Of The Order Of Nine Angles

Part One

Over the past four decades, the Order of Nine Angles (ONA/O9A) has published many items dealing with what has become known as its aural tradition. For instance, details concerning Esoteric Chant, The Dark Gods, and the septenary system of occult correspondences, as described in various early typewritten MSS, were published in 1989 in Naos. Other traditions however – such as that concerning the ancient one of ’empathic magick’ mentioned by Anton Long in The Satanic Letters {1} – remained mainly aural even after, with the advent of the internet, other O9A MSS became widely circulated.

In 2011, as research for his now published book Mysticism in the 21st Century, Professor Connell Monette privately submitted a list of questions to Anton Long, shortly before AL (as befitted a Magus) retired from all public and private duties. One of these questions concerned the aural tradition of the O9A, and in his reply AL mentioned that he had already begun to set down, for future generations, some of the remaining aural traditions.

Question: Given that ONA is now international, it’s unlikely that many nexions will ever have direct access to the Old Guard (so to speak) {2}, 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?

Answer: 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 {3}. 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 EnantiodromiaThe 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.  [Another] particular example, dealing with dating festivities and Samhain, is quoted in the article The Rounwytha Tradition.

Among the items subsequently penned by AL that mentioned, or detailed, or hinted at, aspects of the hitherto ‘secret’ O9A aural tradition were the following texts: (i) The Rounwytha Way In History and Modern Context; (ii) Denotatum – The Esoteric Problem With Names, and (iii) Alchemical Seasons and The Fluxions of Time. {4} In addition, he wrote in some detail – and from personal experience – about ‘the sinisterly-numinous’; that is, about the knowing, the perception, that can be discovered by someone venturing into and successfully exploring The Abyss, the sinister abyssal nexion; something he had only previously (decades earlier) hinted at, for example in some of the novels of The Deofel Quartet {5}; and only hinted at previously most probably because he had yet to experience it for himself.

In another private comment on O9A aural tradition – sent to an Internal Adept in 2011, and openly published for the first time in 123 yfayen – AL made the following interesting observation:

“As befits and becomes an Occult group where there are traditional, secretive, nexions whose members still follow the initiatory Seven Fold Way – there are some matters still transmitted and discussed aurally, as there are a few MSS still publicly unavailable. Those who understand, who appreciate, what is sinisterly-numinous, ancestral, and genuinely esoteric, will know and feel why this is so and necessary, and why revealing the majority of these by a mundane medium such as ‘the world wide web’ is just something we are not prepared to do.” {6}

This is understandable because the reasons for this lack of revealing are three fold. First, as AL mentioned in his reply to Monette, individuals – if interested, motivated, and sagacious enough – are still expected to work certain things out for themselves. Second, and in line with O9A methodology, it is (i) practical experience, and (ii) the cultivation and development of certain occult faculties/abilities (such as acausal thinking and esoteric empathy), which teach and through which some of what has not been, or will not be, openly revealed can be discovered and understood {7}. Third, much of what has not been openly revealed cannot be meaningfully expressed via the medium of words, given the limitations of ordinary language {8}, and therefore requires the individual to learn an esoteric language or two and which esoteric languages include The Star Game (and thus the cultivation of the ability of acausal-thinking) and the non-verbal, non-symbolic, communication between humans that esoteric-empathy, and skill in esoteric-chant, enable.

Given that the cultivation and development of such a skill, such an evolved ability, as esoteric-empathy is the aim of the grade ritual of Internal Adept – particularly the extended, circa six month long version – and the month-long Camlad rite of The Abyss, it is the Internal Adept, and the Master/Mistress, who are, as a result of their practical esoteric and exoteric experiences extending over a period of a decade and more, in a position to discover and to understand ‘the secrets’ that remain, and which ‘secrets’ are in truth only the accumulated, the communal, occult pathei-mathos of those who have over the centuries either (i) followed the way of the Rounwytha or (ii) ventured on that perilous journey, that anados, up through the seven spheres, and which septenary anados is now, in our times, re-presented by the O9A’s hermetic and sinister ‘seven fold way’, a way outlined in texts such as The Requisite ONA and Enantiodromia: The Sinister Abyssal Nexion.

R. Parker
December 2013 ev


{1} Letter to Lea, dated 23rd September 1990 ev, in The Satanic Letters of Stephen Brown. Two volumes, Thormynd Press, 1992.

This ’empathic magickal’ tradition is, of course, the way of the Rounwytha, for which see Part Two.

{2} The ‘old guard’ – otherwise known as the Inner ONA and sometimes designated by the appellation omega9alpha – are:

“A select group of individuals who while now part of The Order of Nine Angles, in many ways pre-date – in tradition, practices and way of life – the formation of the ONA from the three pre-existing groups: the Fenland/Cantabrigian Noctulians, the northern Temple of The Sun, and the Shropshire/Marches Camlad. In many ways, the Inner ONA is a continuation of Camlad.

It is from noble cultured – gentlemanly or lady-like – Adepts (qv. Noble Guide to The Dark Arts ) that modern candidates for the Inner ONA are recruited. The Inner ONA basically consists of individuals, known to each other personally, and from traditional nexions, of the Grade of Internal Adept and above, who possess the faculty of dark-empathy (aka esoteric empathy aka sinister empathy) and who possess certain other personal qualities.

These individuals have therefore all had some personal guidance, over a period of many years, from one of our kind familiar with the Rounwytha tradition, and thus the inner ONA is akin to an extended family who maintain and who continue, on a personal basis, the esoteric Rounwytha (Camlad) tradition. This tradition was, according to aural accounts, that of the primal (but not necessarily then always dark) tradition maintained by rural sorceresses who lived in a certain area of England: that is, Shropshire and the Welsh Marches.

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

{3} The article in question is Part One of Diabological Dissent – Being Dissension From Some Mundane Misconceptions
Relating to Certain Esoteric Matters.

{4} These texts are given in Part Two below. In respect of the Alchemical Seasons and The Fluxions of Time text, it should be noted that some of the aural tradition re ‘time’ was hinted at in early ONA texts. For instance in the ‘Time and Being’ section of Naos where a ‘causal perception’ and an ‘acausal perception’ of Time are mentioned; and also, in the section discussing adeptship in relation to Jungian individuation and the three basic alchemical forms (qv. pp.167-8 of the pdf compilation The Requisite ONA) where it is stated, that “the ego has no perception of acausal time – but is unconsciously affected by acausal energies; the self has some perception of acausal time and is less affected by acausal energies. The Adept has learnt to control the personal acausal energies of the psyche – there still remains, however, the Aeonic energies which affect even the self. Control/mastery of these takes the individual beyond the Abyss.”

{5} From the novel The Temple of Satan:

“She was suspended between her past with all its charisma and power and the future that might have been possible if she had surrendered to Thurstan’s love. She was aware of herself only through the images of the past and her barely formed feelings for Claudia: detached from the realness of her body and personal emotions. The power being invoked seemed to be drawing her toward the Abyss and the spaces beyond the Abyss where she had never been.The Abyss was within her, within Claudia, within all those in the Temple and all those outside it. It was primal awe, terror, and intoxication […]

[Then, an answer.] It was an answer without words – a feeling that drew her beyond the cold Abyss to where a new universe waited. She was drifting in this universe, floating among the stars and galaxies of love, sadness, sorrow and joy, and as she consciously drifted, her body tensed and tears came to her eyes. Images and feelings rushed through her as a whirling system of planets and stars forms from chaos and rushes through a galaxy past other stars when time itself is compressed. The images were of her past but the feelings attached to them were not the original feelings. There was sadness instead of exultation, love instead of anger, grief instead of joy.”

{6} Myths, Legends, Dark Gods, and Occult Mystique. The text is given in full in Part Two below.

{7} This emphasis on practical learning via personal experience is mentioned in many early – 1970s and 1980s – O9A MSS. Thus in the Wheel of Life section of Naos – qv, p.161 of the pdf compilation The Requisite ONA – it is stated that “in the seven-fold way Initiates are taught to experience the reality of [occult] forces rather than slavishly follow ‘teachings’ or ‘traditions’.”

In respect of the nature of ‘the dark gods’ it is stated, also in Naos – qv, p.142 of the pdf compilation The Requisite ONA – that they can be perceived either “as merely symbols which re-present the energies of the acausal” or as “physically existing in themselves. Which of these (or neither of them) is correct, the Adept discovers during the ordeal of the Abyss.”

{8} See the 2011 text Concerning Esoteric and Exoteric Languages. The Star Game as an esoteric language was mentioned in the 1980s vintage ONA MS The Forbidden Alchemy, first published in an early issue of Fenrir, and subsequently included in Naos. See also the letter to Ms Vera dated 27th May 1992 eh in The Satanic Letters.

O9A Authority

A pdf version of this text is available here – o9a-authority-v2.pdf

Baphomet O9A


Authority, Learning, and Culture,
In The Sinister Tradition Of The Order of Nine Angles


“I claim no authority, and my creations, profuse as they are, will in the end be accepted or rejected on the basis of whether they work. Satan forbid they should ever become ‘dogma’ or a matter of ‘faith’. I also expect to see them become transformed, by their own metamorphosis and that due to other individuals: changed, extended and probably ultimately transcended, may be even forgotten. They – like the individual I am at the moment – are only a stage, toward something else.”  Anton Long, 1990 ev

Authority In The Order of Nine Angles

In the 2011 text The Discovery and Knowing of Satan, Anton Long effectively summarized what the Order of Nine Angles (ONA/O9A) – that is, what he – had been consistently expressing for well over thirty years in respect of the individualism of the O9A. Thus he wrote that

“What matters is the individual developing, from their own years-long (mostly decades-long) practical experience, a personal weltanschauung: that is, discovering their own individual answers to certain questions concerning themselves, life, existence, the Occult, and the nature of Reality.” {1}

Over twenty years earlier, in a letter to Michael Aquino of the Temple of Set dated 20th October 1990 ev, he had written:

“We see our way as guiding a few individuals to self-awareness, to Adeptship and beyond, via various practical and magickal techniques. The emphasis is on guide, on self-development, on self-discovery. There is no religious attitude, no acceptance of someone else’s authority […]

I claim no authority, and my creations, profuse as they are, will in the end be accepted or rejected on the basis of whether they work (Satan forbid they should ever become ‘dogma’ or a matter of ‘faith’). I also expect to see them become transformed, by their own metamorphosis and that due to other individuals: changed, extended and probably ultimately transcended, may be even forgotten. They – like the individual I am at the moment – are only a stage, toward something else.” {2}

In a previous letter, dated 7th September 1990 ev, he wrote:

“We feel there can be no religious dogma about Satanism or the LHP: no subserviance to someone else’s ideas or ways of living. Each individual develops their own unique perspective and insight as a consequence of striving to achieve Adeptship – a perspective and insight which derives mainly from practical experience, both magickal and personal.” {3}

Thus, and importantly:

“Our authority, such as it is, is that deriving from and manifest in the accumulated individual pathei-mathos – the experience and the learning – of our members.” {1}

Or, as Anton Long has expressed it many times, one of the most important Dark Arts of the O9A is pathei-mathos: the individual learning that results from challenging and difficult personal experiences {4}.

In the O9A therefore, individual pathei-mathos is ‘the ultimate authority’. Not individuals, not some title, self-given or otherwise. Not Mr Anton “I claim no authority” Long; not his writings; not his diverse exeatic life; not his ‘esoteric philosophy’ that, presenced by others, is the O9A. Not what some O9A Adept – someone who has successfully undertaken the Seven Fold Way up to and including the rite of internal adept – says or writes. Not what some O9A ‘outer-representative’ – self-described, or otherwise – has said or written {5}.

For as Anton Long wrote, way back in 1991, everything ONA “can and should be surpassed, refined, changed, when others discover, experience, and attain knowledge and experience for themselves.” {6}

To enable others to so discover, experience, and attain knowledge and experience for themselves, the O9A has always made all its works freely available, showing a particular – and an anarchic – disdain for the principles of ‘copyright’ and ‘intellectual property’.  For,

“Such publication lets others decide what is or is not worthwhile or valuable or interesting from an esoteric point of view – there is not, within the ONA, any control of esoteric information as a result of one or more individuals deciding what is ‘right’ or ‘true teachings’ – simply because individuality is the foundation of the ONA way […] This is the fundamental point: the responsibility for development ultimately rests with individual desire, just as each individual must make their own assessment of what is valuable and what is ‘ethical/just’ from their own experience.” {2}

Learning And Culture

Given the foregoing, it should be obvious that the O9A does not – as a collective, as an ‘order’, or otherwise – claim any particular authority. It is only one esoteric philosophy among others; albeit a distinctive, a sinister, an amoral, an adversarial one; and one open to and founded on the principle of change, adaptation, and development, by others.

As mentioned in the text The Discovery and Knowing of Satan,

“Our authority, such as it is, is that deriving from and manifest in the accumulated individual pathei-mathos – the experience and the learning – of our members.”

For the O9A, as it now is and as it has been during the past four decades, is the accumulated occult pathei-mathos of Anton Long and of those whose ancient pagan, hermetic {7}, and satanic, traditions (Camlad, Noctulians, Temple of the Sun) he inherited and/or personally studied and learned from {8}. A pathei-mathos, a study, and a learning, melded by Long himself into what is now known, among the occult cognoscenti and by certain academics, as both the esoteric philosophy of Anton Long and as the sinister tradition.

But, and importantly, it is this esoteric philosophy, this tradition, that now and in the future will be added to, and should be added to, and developed, by the pathei-mathos of those individuals who have followed it or been inspired by or used the three ways of individual change and individual evolution that this particular philosophy/tradition re-presents: the initiatory Seven Fold Way, the individual exeatic adversarial praxis of Dreccs and Niners, and the tradition of the Rounwytha.


“One of the main reasons for the existence of esoteric groups such as the Order of Nine Angles is to be a living hereditary repository of a certain type of knowledge – kunnleik – and to personally, directly, encourage some individuals to acquire the culture, the habit, of learning – practical, scholarly, esoteric – and thus enable them to move in the traditional esoteric manner toward the goal of discovering and thence acquiring wisdom; and which wisdom is a balanced personal judgement and a particular knowledge of a pagan, Occult, kind to do with livings beings, human nature, Nature and ‘the heavens’. This involves possessing/developing certain esoteric faculties/skills; acquiring an honest knowing of one’s self, one’s character; possessing an Aeonic understanding; and thus discovering Reality beyond, and sans, all causal abstractions.

Being a living hereditary repository of a certain type of knowledge, esoteric and otherwise – that is, being akin to an ancestral, communal, pathei-mathos – the O9A grows and slowly develops as more knowledge and understanding are obtained, as more individuals undergo pathei-mathos, and as newer Dark Arts are developed. But the Occult essence – the ethos, the internal alchemy of individual change during the life of the individual, the individual discovery of lapis philosophicus, the Adeptus way, the Aeonic perspective – remains.” {9}

As an accumulated and accumulating esoteric pathei-mathos, the Order of Nine Angles is a new and an esoteric culture and one which manifests, which aids, not only the esoteric, the interior, the alchemical, evolution of individuals but also, because of and via its Logos of Kindred-Honour {10}, aids and indeed presences certain ways of living.

These ways of living are those where the Logos of Kindred-Honour is the only law and where the authority of individual judgement, and the necessity of individuals learning via pathei-mathos both esoteric and exoteric, are the norm, the standard.

A Sinister Anarchic Vision

The Order of Nine Angles – with its ancestral, communal, slowly accumulating pathei-mathos; with its Logos of Kindred-Honour; with its emphasis on the authority, the primacy, of individual authority and individual judgement – is both profoundly sinister and profoundly anarchic.

Profoundly sinister in that its aim, through those following or inspired by its esoteric-philosophy/sinister-tradition, is to ‘presence the dark’ and change individuals in particular sinisterly-numinous ways {11}. Profoundly anarchic in (i) that its Logos of Kindred-Honour, and its emphasis on the authority of the individual and of the individual judgement that pathei-mathos provides, replace the laws and the authority of the State; and (ii) that it encourages a return to the more pagan way of tribal and/or kindred communities over and above the impersonal ways of living of the modern State; and (iii) that it encourages individuals, via their own pathei-mathos, to develop, extend, refine, adapt, change, transform, and eventually, transcend, everything ONA, that is, what Anton Long himself has expounded and learned; and (iv) that it champions the open and free publication and distribution of esoteric information, of knowledge, and of the pathei-mathos of individuals; and (v) that it champions a re-discovery and re-presencing of the balancing, and pagan, muliebral qualities and abilities that the patriarchal, masculous, ethos of the present and the past have suppressed {12}.

This profoundly sinister and profoundly anarchic vision of Anton Long has been consistently at the heart of the ONA since its inception, manifest in some of the early public effusions of Anton Long in terms of anarchy, and the importance of personal honour, empathy, and pathei mathos (learning from practical experience).

Thus, in respect of anarchy, in a latter to Aquino dated 7th September 1990 ev, Anton Long directly and openly stated that “we [the Order of Nine Angles] uphold anarchism.” Thus, in respect of personal honour, in that same letter he stated that an “essential personal quality is honour born from the quest for self-excellence and self-understanding.” Thus, in respect of the muliebral ability of empathy, he wrote, in a 1970s text concerning the Nine Angles Rite (a text published in Sennitt’s Nox zine in the 1980s) that “such [esoteric] empathy is the only aim of the grade ritual of internal adept and, indeed, of initiation itself.”

Thus the emphasis, from the 1980s Black Book of Satan, through to Naos, and evident in most of the Satanic Letters, on self-development, self-discovery, on learning from practical experience and from one’s mistakes, on “each individual develop[ing] their own unique perspective and insight,” and on expecting his own works and effusions “to become transformed, by their own metamorphosis and that due to other individuals: changed, extended and probably ultimately transcended, may be even forgotten.”

Thus the Order of Nine Angles represents a grand (an aeonic), esoteric, and original, sinister vision with a decades-long inner consistency. A vision, a culture – with its esoteric individualism and its freedom from dogma and sycophancy – that is especially relevant today and which, over the past few years, has become increasingly influential, albeit that many of those so influenced are either unaware of who and what they have been influenced by, or are unwilling to credit Anton Long/O9A.

R. Parker
2013 ev


{1} Anton Long. The Discovery and Knowing of Satan. e-text, 2011

{2} The Satanic Letters of Stephen Brown. Volume 1. Thormynd Press, 1992

{3} This particular quotation from one of The Satanic Letters is interesting for another reason: the sly, mischievous, O9A (that is, Anton Long) early tactic of occasionally mis-spelling certain words (in this instance subservience) in order to try and (a) provoke the reader(s) into either making and propagating certain assumptions regarding the author and/or the O9A, or (b) provoke an instinctive immediate and judgemental reaction. This tactic is hinted at in one of The Satanic Letters, and – decades on – explicitly explained, as for example in the 2009 text Defending The ONA:

“In the days of typewritten letters, sometimes letters might be sent out with a word spelt in an unusual way, or containing deliberate spelling mistakes. Sometimes, the grammar was also unusual. Those who could not see beyond the outer form (the words; the syntax, and so on) to the essence (always contained quite clearly in such letters) so obviously failed, restricted as their apprehension was by the norms of their own times, by their own preconceptions, by society, or whatever.”

To his credit, Aquino either saw through the ruse, or dismissed the mis-spelling as a typo.

[Editorial Note, 2018 ev. According to O9A aural tradition this particular sly O9A tactic was also sometimes used in private letters and “limited edition” copies of MSS sent to some individuals so that if the letters or MSS appeared, or were quoted from, in print – or, latterly, published on the internet – then they could be traced back to the person to whom they were sent. In addition – again according to O9A aural tradition – since standardization of spelling in the English language is relatively recent then unusual or “incorrect” spelling of certain words harks back to olden times when a word such as Alchemy might be spelt Alchymie, alchymye, alkamye, alkemye, alkamy, and alkemie, among other variants, including a variant used in the 18th century in the US State of Virginia: achemy, qv. B. W. Green, Word-book of Virginia Folk-Speech published in 1899.

In regard to the spelling “subserviance” – spelt in modern English subservience – cf. the older word subserviate, hence the use of the unusual spelling by Mr Anton Long. The word subserviated occurs in a sermonizing Nazarene tract which has the ponderous title A Dialogical Discourse between Adonibezeck and one of the 60 Kings he tormented and kept under his Table: The Discourse supposed to be in the other World, and which was published in 1685.

In O9A aural tradition such “incorrectly” or unusually spelled words were often clues for the pedantically inclined sagacious, who might discover the source, and thence something of esoteric or scholarly interest, or who might be amused, as in this case by “60 Kings kept under a table” and “a discourse supposed to be in The Other World”, highlighting as these do both the real nature of Biblical tall-stories about some ancient “chosen” Hebrews and how such stories distorted the pagan ethos of the West, subservient as so many in the West were, and still are, to the theology and to the Hebrew ethos and to the un-pagan ethics embedded in the tall-stories contained in the Biblia Hebraica and in the Nazarene Bible.]

{4} See, for example, Anton Long, Pathei-Mathos and The Initiatory Occult Quest. e-text, 2011. This text is included in the pdf compilation Empathy, Pathei-Mathos, and The Aeonic Perspective.

{5} In regard to the ‘outer representative’, as of the beginning of phase three (c. 2011-2012) of the century long O9A sinister strategy to disrupt the existing order, recruit a small number of suitable people (for the inner ONA), and aid the emergence of a new aeon based on the law of kindred honour, this particular causal form no longer serves a purpose. Which purpose was for a particular individual to maintain a temporary ‘external, causal, O9A presence’ via the dissemination of O9A MSS and the propagation of ONA theory and praxis. In effect, to aid the embedding of the ONA mythos in the collective psyche of the peoples of the West. Since this has most certainly been achieved – as witness, for instance, (i) the appearance of the Order of Nine Angles as the evil protagonists in several best-selling novels by mainstream writers such as Stephen Leather and Conrad Jones, and (ii) the mention of the O9A in mainstream books dealing with satanism and the occult – then that particular causal form is no longer required. Indeed, to continue it would be detrimental to the ‘open source’ and the collective way that the ONA mythos and ONA theory and praxis now needs to be (to paraphrase what AL wrote in his letter to Aquino dated  20th October 1990 ev) disseminated, developed, adapted, changed, extended, and transformed.

The three phases of the current decade, and past decades, are mentioned in texts such as the 119yf one Toward The Dark Formless Acausal. They are described in detail in the 122yf, and omega9alpha, document Geneseos Caput Tertium from which this is a quotation:

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

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

{6} Satanic Letters of Stephen Brown, Letter to Miss Stockton, dated 19th June, 1991 ev

{7} See the 2013 pdf compilation Hermetic Origins of The Order of Nine Angles.

{8} A lot of the ancestral pathei-mathos Anton Long inherited he expressed in the five fictional stories that form the Deofel Quintet.

For instance, both The Giving and Breaking The Silence Down express something of the ancient Rounwytha tradition. The Falcifer story expresses elements of the Temple of the Sun tradition; while The Greyling Owl relates some aspects of the Fenland/Cantabrigian Noctulian tradition. In the novel The Temple of Satan all three traditions make an appearance.

{9} R. Parker. The Adversarial Praxis and Logos of The Order of Nine Angles. e-text, 2013

{10} Anton Long. Knowledge, the Internet, and the O9A. e-text, 122 yfayen

{1I} Regarding the sinisterly-numinous, see R. Parker. The Sinisterly-Numinous O9A. e-text, 2013.

{12} The muliebral qualities are manifest not only in the mythos of the female Baphomet, in the Rounwytha tradition and in the many Sapphic ONA nexions, but also in the esoteric empathy that Insight Roles, the Rite of Internal Adept, and the years-long ‘numinous’ preparations for the Rite of The Abyss, cultivate and develop. They are also manifest in the Logos of Kindred-Honour, which applies equally to all who are O9A irrespective of gender and personal sexual preference.

Regarding the preparations for the Abyss, see Enantiodromia – The Sinister Abyssal Nexion. Regarding empathy, see, for example, the pdf compilation Empathy, Pathei-Mathos, and The Aeonic Perspective.