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The NonEssential Anton Long

Being Some Esoteric Scribblings by Anton Longof

Thee Sinister Order of Nine Angles Thingy

Introduction

Sinister Mastery A Sinister Prcis

To aspire to to gain Mastery of The Dark Arts is to experience, and to learnthe lessons of self-honesty and self-control; to strive, to dream, to quest, toexceed expectations. To move easily, gracefully, from the Light to the Dark,from Dark to Light, until one exists between yet beyond both, treating them(and yourself) for the imposters they (and you) are.

Mundane or Sinister?The Standards of The Sinister Way

So, you want to join us? You want to become one of the sinister few? Part ofour sinister Order of Nine Angles family? One of those who understand whoknow mundanes for the expendable resource they are. One of those whoknows or who feels, in a wordless way in their very being, that we can be farmore than we are; one of those who knows, who understands, or who feels, in awordless way in their very being, that all laws, past and present, arerestrictions a means of mundane control, devised and implemented bymundanes in a mundane attempt to prevent we sinister few from turning ourlives into a succession of ecstasies. One of those defiant ones who would rather

Order of Nine Angles - The NonEssential Anton Long

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die than submit, and who understands that words are a means, not theessence.

Know then that you have to prove and test yourself taking yourself to andbeyond your physical and emotional and moral limits. If you succeed, fine. Ifyou fail no excuses, you failed. You can try again, and again, until you

succeed. Or you can accept the truth that failure makes you, marks you, asmundane. No excuses.

Are you, then, ready to test yourself? To defy, to overcome? To be heretical? Ifso, here are the challenges. Here are the minimal standards you must meet tobecome of us, to join us. And if you do not desire to so test yourself, to meet,to surpass, the standards, we set then go elsewhere. If you somehow in someway want to debate or to dispute these standards of ours, then you can goelsewhere.

We are not interested in your excuses, your mundane words for these are

minimal entry standards for our traditional sinister nexions. For you to join us for you to become a member of our sinister elite, to become a genuineInitiate of our Seven-Fold Sinister Way you have to undertake the following.

Physical Standards

Train for and undertake all three of the following physical tasks theabsolute minimum standards (for men) are: (a) walking thirty-twomiles, in hilly terrain, in under seven hours while carrying a packweighing at least 30 lbs; (b) running twenty-six miles in four hours;

(c) cycling two hundred or more miles in twelve hours. [Those whohave already achieved such goals in such activities should setthemselves more demanding goals.] For women, the minimumacceptable standards are: (a) walking twenty-seven miles in underseven hours while carrying a pack weighing at least 15 lbs. (b)running twenty-six miles in four and a half hours; (c) cycling onehundred and seventy miles in twelve hours.

If you cannot achieve all these minimal standards you failed.

Mental Standards

Construct and learn to play both the basic and the advanced StarGame.

If you cannot do this you failed.

Moral Standards


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Find, and test (according to our sinister guidelines) a suitablemundane, and then cull that mundane.

If you cannot do this you failed.

Heretical Standards

Become, for a minimum of six months, a public advocate of one ofthe following modern heresies radical (Jihadi) Islam, or National-Socialism or Eco-Anarchism or so-called "Holocaust Denial".

If you cannot do this or fail to understand why these are genuinemodern heresies you failed.

No excuses; no debates. You are either of us, or you are mundane.

121 Year of Fayen

BaeldracaFrom Causal to Acausal Terror

Some Questions for Anton Long

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

As I wrote not that long ago to a seeker - There is no conflict, only theappearance of conflict, because the conflict, esoterically, such as it was and is,

and probably will be again, is in many ways not only both a test and a problemarising from causal thinking, but also an opportunity. A test of character, forthem, and a problem to be solved by an acausal understanding, part of whichis Aeonic perspective. An opportunity to learn, to overcome, and thence tochange ones self.

Understood exoterically, such conflict has its genesis in the way of the ego and




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of hubris (in the character of Homo Hubris) and thus in that lack ofself-awareness and lack of self-criticism that bedevils Magian Occultism andthose who come to the Order of Nine Angles with the character of HomoHubris 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 certainunenlightened individuals becoming rather sectarian in a Nazarene type way or one apprehends (or developes the apprehension) to perceive beyond such atemporary causal appearance.

The reality is that a majority assume or come to believe that such conflict, andthe disruption that often but not always seems to accompany it, representssome failure of the ONA, or of those currently involved with the ONA ratherthan a failure of themselves; a lack of self-awareness; a lack of esotericabilities; a lack of self-honesty; and certainly a lack of acausal knowing. So,some individuals become disillusioned with the ONA, or with and by someoneor some many who may be associated with the ONA at a particular time andleave, silently, or, as sometimes occurs, publicly, making their views, such asthey are, publicly known.

But the failure is theirs. The lack is theirs internally, esoterically, personally.But of course they themselves cannot perceive this, let alone understand it.For if they did, they would alchemically change themselves by the sinisterpraxis 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 suchmatters, or about the individuals who may be involved with such matters, orany such Magian thing as someone being expelled from the ONA, or anyorganization 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 bedeemed promising or worth the effort; and often in its beginnings this adviceis in the form of a personal test, for them: to see if they themselves can see theintent 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 ofsomething 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 awell-tried, ancient, method that works at weeding out the dross.

But no one person, no group of people however small or large, or howeveresoterically advanced they may consider themselves, in their delusion, to be can disrupt the ONA, or schism from the ONA, or consider themselves tobe 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




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ONA.

For the Order of Nine Angles only guides; only inspires; only presents a Way, avision; only reveals a particular and sinister praxis. The individual as we havepublicly said for well over thirty years has to change, grow; has to accept andovercome challenges; has to be sinister and apply to themselves certain

techniques, esoteric and exoteric. The effort is theirs; the joining of them toour Sinister Kollective is done by them, not by us by that inner process ofdifficult, dangerous, personal, and time-consuming alchemical change that isthe essence of every genuine esoteric Way.

Thus, when someone or some many leave we do not care. Some of themmay or may not, by the passing of causal Time, return to our Way and thusre-engage with our sinister praxis. If they do that is most excellent. If they donot 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 notcare. Some of them may or may not have learned something from theirassociation with us; although most of them will merely continue with theirself-delusion, having made many excuses to themselves for their failure to besinister in the world of mundanes, and their failure to accept and overcomethe practical challenges that are part of our sinister Way. Some will evenconsider themselves adepts, and start pontificating (often at great andturgid length) about esoteric matters rather than getting on and beingsinister, in the real world. It is being a Baeldraca, in the real world in theworld 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 anembryonic sinister-changeling within themselves or who possess the potentialto be able to alchemically create one within themselves: both have to workhard, for many years, to nurture that inner changeling, and give it birth in theacausal darkness within and then let their Baeldraca loose upon this causalworld.

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

Mostly, the latter, although I have made some additions, such as The StarGame, sinister tribes, Dreccs, The Law of The Sinister-Numen (The Sinister




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Code), and giving an ontology to and explication of, and even naming, thecurrent mortal apprehension termed causal and acausal, and how Thee NineAngles Thingy (and thus nexions) relate thereto. I may also have possiblyfurther developed, and named (and thus made more conscious), that esotericmanifestation 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 thewhole thing the whole ONA, with its complexity and richness, uniquenessand originality is all your work, all your creation. What could, esoterically-speaking, be termed your Great Work, your Word as Magus, and that talk ofinherited traditions by some Lady Master is just a mythos you made up.

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

[ Anton Long smiles again. ] However, the Rounwytha named as such was part ofthe tradition I inherited, which tradition claimed there really were certain,special, ladies who possessed certain natural talents relating to a natural, nowmore ancient, way of seeing Life.

But if they were indeed esoteric traditions, why didnt you previously publishthem?Why the delay?

For two practical reasons. First, because the aural traditions were not explicit,not having been written down and were often intimations of esoteric things

that often no one before me had the language, let alone the words, torepresent in a way which was clear, esoterically and exoterically. That is, suchknowledge was often akin to a wordless insight into the causal workings of theCosmos as, for example, a sublime piece of music may present us with suchan intimation; or as an exquisite moment shared with an exquisite lady maypresent us with an intimation of the possibilities of Life.

Thus, in some ways one of my tasks has been to give a more conscious form tosuch esoterically inherited intimations, and this has taken me a while. But Idid try quite early on to present something of the essence of this wordlessinherited esoteric knowledge. For instance, in the late nineteen seventies,

according to particularly vulgar causal calender, and in respect of theRounwytha, 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 andinherited I did communicate, in person, to a few individuals journeying along




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the ONA thus carrying on the ancient tradition of so communicating suchmatters on an individual basis.

I also had the in hindsight somewhat naive hope that someone else might fitall the published pieces together, and do what was necessary to explain andexpound and even evolve such esoteric matters, especially as I was often

engaged for months and sometimes for years on end in Presencing The Darkin a practical manner.

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

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

But this now, it seems, is beginning to change at last with some talentedindividuals involved with or associated with us making such connexions, eitheras result of their practical and esoteric experience of following our Way, orbecause they possess some of the qualities of a Rounwytha and have intuitedsuch things. Indeed, a select few of these individuals have thankfully alsobegun 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 ladiesinvolved with our sinister tribes manifest a necessary and important (anti-Magian) aspect of the feminine archetype, and indeed represent a new,emerging, archetype

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

Causal terror is fine, and indeed necessary for these particular causal times of

ours given how the Magian ethos has spread and holds so many in thrall, butAeonically by itself it does not produce significant, permanent, Change. It isjust a means, one tactic, to evoke and invoke and incite the sinister in amanifestly causal way. A way to remind, and perchance to inspire a few to ourpraxis and thence to their own interior change and developement, with therethus being one more Sinister Adept born.




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Acausal terror can however produce Aeonic Change, and among the mostobvious examples of such acausal terror is The Return of The Dark Gods thepractical egress, through a collocation of nexions, of particular acausal beings,bringing thus Chaos, terror, culling, and the dawn of our new Dark Imperium.But this is not an easy esoteric task to accomplish how many, for instance,among our sinister kollective can correctly perform esoteric chant (as inNaos)

and possess a crystal of the right type and dimensions? How many even if theydid, would undertake the complete Ceremony of Recalling with SacrificialConclusion, not once, but on the regular basis required to establish their ownunique physical nexion? How many even understand the propitious season toundertake that dark Rite? How long before we have the nine physical nexions,in various geographical locations round the world, to undertake this dark Ritetogether in synchronicity and so by a joining of their rents in the fabric of thecausal continuum produce that supra-nexion (that collocation of nexions)which allows for such egress of such acausal entities, returning thus The DarkGods? [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 thespreading of our sinister tribes. The awakening of new dark archetypes in thepsyche of mundanes (and the sinister feminine archetype mentioned above isone such). The drawing down of night and daytime terrors, through a nexionor nexions and our Dark Rites (such as the Rites of the Nine Angles), of darkacausal entities, symbolically re-presented in stories such asEulalia: DarkDaughter of Baphomet andIn The Sky of Dreaming. The performance of suchRites of ours some of which have been so constructed to release sinisterenergies to be presenced in that seemingly random manner that such sinisterenergies are or can be presenced, bringing thus a most splendid Presencing ofThe Dark and among such rites are the advanced form of The Star Game,Esoteric Chant correctly performed, and the use by mundanes of our BlackBook of Satan and other such exoteric works

But perhaps most easy of all is the insemination, and thence the release of, theBaeldraca within our own sinister kind and from those whom we can andshould assimilate into our kollective, 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 andever-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.




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121 Year of Fayen

A Baleful Life

How would you sum up your life?

As a practical esoteric quest an inner alchemy combined with PresencingThe Dark in practical ways. My nature has always been to prefer direct,personal, experience to theoretical study, to be curious and defiant, and to usethe faculty of conscious Thought, the faculty of Reflexion, to try andunderstand myself, other human beings, and life in general.

I have always felt since a quite early age that human beings have greatpotential and can and should consciously change themselves. Given my balefulnature, I was never satisfied with the answers of others, and had to find thingsout for myself, often the hard way.

Your life certainly has been full of variety and a certain mystery. Is their ahidden pattern behind all this variety?

Yes, and that is my following of a certain esoteric Way, what is traditionallytermed The Seven Fold Sinister Way, from Initiate, to Internal Adept, toMaster, and beyond. A progression of inner change due to outer experiences,

both esoteric and exoteric. With these experiences including such esoterictechniques as Insight Rles, and practical sorcery.

In essence, I have, for over forty years, been a Sorcerer of The Left Hand Path:someone who has employed both Internal and Aeonic Sorcery (Magick) toachieve certain goals and as a means to Presence The Dark, both within myselfand exterior to myself.

Thus, there is nothing really mysterious about me I have simply beensomeone dedicated to living a certain esoteric Way of Life. Someone who hasmade quite a few mistakes along the way often due to stubbornness or anunbalanced arrogance but who has been able to be honest with themselves,admit their mistakes, learn from them, and move on.

Turning now to the Order of Nine Angles, it certainly seems to have changedover the past few years. Any comment?

The ONA is now a new type of living-being, a new type of acausal sinister




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entity manifesting in the causal, and thus one that affects, and which canaffect, human beings, in a variety of ways, with many of these ways being new.

It is not that we give the ONA life, as if it were a kind of anthropomorphic,separate, demonic or vampiric entity that lives off or feeds off us, but ratherthat, collectively, we are this new type of sinister life; we are a new nexion,

accessing and presencing acausal energies, and which energies can changeus, in an internal alchemical way, and also be directed, by us, to provokecausal changes, or which energies we may shape into some-Thing partly causal(a causal form; an archetype and so on) with this also partly acausalsome-Thing we have conjured into causal existence then causing, bringing,Chaos, and change to others, or being disruptive of existing causal forms, andso on.

Thus, the ONA is now a Kollective a nexus of certain human beings whoshare the same ethos, who possess the same baleful spirit, who possess withinthemselves the essence of the sinister and this Kollective, by its very nature,is free from Old Aeon restrictions, old causal forms.

Which is why there is no Old Aeon type hierarchy in the ONA. No restrictingformal authority. No one individual leading it, or claiming to run it. No oneauthorized to speak or write on its behalf (not even me); no titles awardedby someone to someone else. Not even any Old Aeon (and mundane) typemembership. It we have broken the barriers of the past; we are notmundanes and do not imitate the ways of mundanes, and are now entering anew phase of human life where there are quite different ways of living, ofdoing things, to the ones we have previously known.

Expressed in a simple but somewhat inexact similitude, the ONA has nowbecome the young, sinister, capricious daughter, of the founder of the ONA,who has grown up, left home and is now living her own life. No doubt she willmake some mistakes, but she has the intelligence, the character, the arte,the ability, to learn from these mistakes, from her experience, and so willmove on, and evolve, and form her own family.

Would you say that something like the Complete Guide to the Sinister Way, thetraditional approach, is still relevant?

Yes, certainly, for many people need a map, some guidebook, drawn orproduced by those who have gone that way before them. As mentioned inseveral ONA texts, the traditional Seven Fold Sinister Way, with its Grades, itstraining techniques, its Insight Rles, its physical tests, is a guide, a map,produced by those who have already travelled along the Sinister Way andreached that strange, wyrdful, destination that lies beyond the Abyss.




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While such a map, such a guidebook, is not essential, not strictly necessary, itcan be exceedingly useful in shortening the time-scale of those whosubsequently travel the same route, or who seek the same destination by adifferent route.

My own life is one example of someone travelling without a good map, without

a guidebook; an example of someone who pushed on, into (for him) unchartedterritory, and who after many trials and tribulations, after over forty years oftravelling and exploring, finally reached the place he set out to find.

Thus, in one sense, the ONA is the map, the guidebook, I produced as a resultof my travels, my exploration

Yet, the ONA has now evolved to become much more than that much morethan simply some guide, some map, I produced, for others. The ONA hasbecome far more than one individual named Anton Long. It has become, asmentioned above, a living-being, that is, a living Kollective, a sinister nexus

composed of sinister nexions, with these nexions consisting of independentindividuals, of sinister groups (such as Traditional Nexions), of sinister tribes,of Balobians, and so on.

This change, this evolution, of the ONA is necessary, welcome; exactly whatshould occur. But the map, the guidebook, I produced are still there, still partof this living, changing, evolving, ONA, and still useful and relevant, whichthose interested can use to guide them along their own sinister journey if theychoose to use such a map, such a guidebook.

Expressed simply, these particular esoteric means, this map and guidebook,are one way to produce more and sinister Adepts in a shorter time than it tookme.

But didnt you inherit a map, a guide, from the Lady Master who guided you?

Yes, but it wasnt all that useful when I came to use it. It was rather like thoseancient maps which were not drawn to scale, which were in black and white,which had a number of charting errors, which had loads of gaps with thelegend Here Be Dragons, and which more often than not lacked the names ofplaces, and which did not give topographical features.

So, I went out and made a new map, charting my progress along the way. Ascale map, in colour, with grid references, with places named; withtopographical features highlighted, and so on. This took a while severaldecades, in fact.

Any regrets?




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Regret is a causal limitation, involving a certain causal apprehension; andredolent of that mode of causal being which constrains us, as individuals, andhas constrained us, as a species.

Instead of this old, limiting, causal way, one has to open the nexion withinones being, and perceive and feel things in a more acausal manner. That is,

one has to: (1) have the perspective, the understanding, of Destiny, of theindividual moments of ones own life as a process of ones own change, onesown transformation and evolution, as a potentiality of a new type of being; andalso (2) have the perspective, the understanding, of Wyrd, of how ones ownlife is in flux with Aeonic forces, with the change of Aeons, of Nature, of Life,and of the Cosmos itself, in both its causal and its acausal modes of being.

What this means in practical terms is that one feelings, ones emotions, are orcan be useful vectors of ones own inner change; that pathei-mathos alearning from the hardships, the pains, the suffering, of personal experience is not only beneficial, a means, a process, to enable us to evolve, as humanbeings, but also testing, a means, a process, whereby the best, those possessedof arte, flourish.

In brief, pathei-mathos is a good test for human beings; what keeps mundanesas mundanes, or more often than not what destroys, what breaks,mundanes. But also, a means to attain, and to reveal, arte.

So, no, I have no regrets I have only a learning from my experiences andmistakes.

121 Year of Fayen

Balocraft of Baphomet

Gruyllans Tale

Although he did not know it then, the prepossessing half-timbered largeEdwardian house that he passed a quarter of the way up Trevor Hill wouldbe his final destination. But, sweating profusely in the hot mid-June Sun,Gruyllan gave it only a cursory glance, and continued along his way, cursingthe lateness of his train and oblivious to the exclusive properties that linedboth sides of that steep upward lane which gave splendid views, to the West, ofthe Stretton valley, of Caer Caradoc, Hazler Hill, and of The Lawley, beyond.




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

She had leant toward him, so that he could see down past hercleavage 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 ofpaper toward him, making sure her fingers touched his as they sat inthe 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 tothe top of that lane he could see his destination ahead: the summit of HaddonHill beyond the scattered grassy often wind-swept links that formed thehighest Golf Course in England.

So he struggled on in the heat of that late afternoon; a young man dressedincongruously in black, seeking Satanic initiation. And when clammy fromsweat, 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 thewestward 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 bodilyfluids, 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 oathTo we your new family in thisOur Nexion to Bride-MotherBaphomet

Instead, only the wordful, wyrdful, wind. Sun, thirst, heat; the exhaustedtiredness of disappointment where, under the blue sky, he sat down alone onthat hill. Had it all been a dream, or some jape? Hope bade him stay for halfan 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; nopainted finely manicured nails to clasp his shoulders as seed was sown. Noscent to suffuse his senses as bodies meshed with sweat suffusing them.

It was painful, leaving, while her image, her scent, her promise, lingered inmemory within his head. But he left, nevertheless, and it did not seem tomatter to him that he had memorized their her book, The Grimoire of




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Baphomet given, the day before, in that Bar when first he saw her, enticinglywaiting.

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 asexual initiation, with a young woman, of course. Hopes of joining asecret elite. Hopes of lust, joy, danger; a new and darker way of life.

There were stories; almost urban legends. Many warnings fromUndergraduate friends who shared his Occultic interests, though nothis inclination toward Baleful Arts. The ONA? they would say,mixing incredulity with censure. They dont exist, one said. Avoidthem; theyre hard-core; dangerous; criminal; immoral; they practisehuman sacrifice, said another. Theyre a cult; they have these hard,brutal, tests if you fail them, you become an opfer for their BlackMass, opined another. Theyre evil; I mean really evil;subversive said the fourth, and last.

Painful, leaving but by the time he had arrived back at the small unstaffedRailway 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 wouldre-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, howstupid, 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 hisway. He tried to deftly swerve around her, as a young athletic man could, butshe 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 its 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 toboard the train. But she made no move to move aside. Instead, she said, Sucha lovely town, this. Do you not agree?

What? And he was about to smile, politely, and turn toward the carriage




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when he sensed the strangeness of the scene, as if it was some dream of theprevious night, half-remembered and still a little haunting. And so he let histrain depart.

There is a quite lovely tea-shop, just around the corner, she was saying, andso 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, alittle more.

The tea-room atop a cluttered, dusty, antique market was small, quitestuffy, and quite full, and he sat still and waiting despite his rather nervousanticipation, 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.

Youre an empath. So, you would have passed me by had I decided not tore-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 handwrittenpiece of paper toward him, making sure her fingers touched his as they sat inthat stuffy tea-room in sunny South Shropshire.

He left then, enwrapped in her their scent, to walk through that small townoblivious to everything until he came again to Trevor Hill, snaking upwards asits lane did from, and to the right of, that narrow road that led to CardingmillValley.

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




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His memory was there, before him the beautiful young woman whosecrimson 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 anoak staircase to a spacious high-ceilinged curtainless room of parquet floorwhose only furnishings were a chaise-longue and a marble mantel above theCoalbrookedale fireplace, and which held a large clear quartz crystal

tetrahedron.

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

Veni omnipotens aeterne diabolus! she lisped, to supinely wreathe herselfaround, upon, the chaise-longue, and he, eagerly stripping away his earthlycoverings, obliged to lay upon her and enter her warm moistness as hercrimson painted nails sank into the flesh of his shoulders to draw forth freshblood.

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 oathTo we your new family in thisOur Nexion to our Bride-MotherBaphomet

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 tothe cellar. The tools, the instruments of death and slaughter, were there, inplenty, and he watched while she placed her chosen items, and bundles ofmoney, into some nondescript suitcase. Then a silver chain with sigil pendantof Baphomet placed around his neck; a kiss, tongue seeking his; her stillnaked body pressed to his. A promise that he could should sow his seedwithin her again, again, again. And then he was out, dazed, back out into thebright 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 whentrain 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




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him to her suite where he would lay upon her.

The money certainly helped to ease his pain of separation and hispreparations, and he worked assiduously, planning, enticing, ensnaring, whilemaintaining the appearance of a student life. The mundane he selected waseager, willing, as well he might be, given Gruyllans 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 worldoutside. Thus Gruyllan The Cunning continued to weave his web of lies, andthe younger student listened, weakened as he was from netorrhoea spread byspecious sites, from abstractions believed, and the money Gruyllan hadlavished upon him.

In every war there are casualties; collateral damage. Anyway, theyll be plentyof 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, andthe State isnt simply going to collapse; its got to be pushed; the capitalistsare vulnerable, and one of their weaknesses is the confidence that the moneymarkets require. Dent that get them into a state of fear and youve gotthem ready to topple. Keep them wondering where and when were going tostrike next

So Gruyllan talked, and Peter The Mundane listened. Talked of the struggle; ofBonanno; 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 alarge, 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 delayso 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 mortalmundane 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 oBaphomet, Your Balocraft be done, Gruyllan intoned from his well-keptdistance, and smiled, knowing a reward awaited.

He was correct about the reward. She was there when he, hours later, safelyarrived to take him to her spacious high-ceilinged curtainless room of theparquet floor. And when his passion spasmed in its ending, her almost silent




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sibilation beat upon the tympanon of his ears -

Our being takes form in defianceOf 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.

121 Year of Fayen

Some Notes on Mythos and Methodology

I have read somewhere that the ONA has now entered the third phase, orstage, of its century-long sinister plan to destroy the Old Order of themundanes. Can you go into more detail?

The essence of the first two stages was (to use new ONA-speak) basically: (1)manufacturing a variety of sinister viruses; manufacturing different strands,or mutations, of each sinister ONA virus, imbuing them with acausal energy,and then releasing these sinister and esoteric viral infections out into theworld so that they might infect the psyche of susceptible individuals; and (2)creating the ONA itself as a living evolving nexion, imbued with the defiantindividuality of the true LHP; independent of any one individual (includingmyself); and unfettered by the causal forms of the Old Aeon (such as dogma;ideology; hierarchies; copyright, and so on).

Expressed in old, traditional, ONA-speak, certain causal and esoteric formswere manufactured, and these were imbued with acausal energies. That is,certain nexions were created, and acausal energy accessed to flow throughthem, with the ONA itself becoming a type of sinister acausal being,presenced living in the causal.

One of the most successful exoteric forms proved to be the mythos of the ONA




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itself; another was our ONA methodology. In mundane-speak, these particularviruses inspired some creative individuals, already possessed of a latentsinister character, leading them to make their own contributions in their ownvaluable and necessary way. That is, because of, and through these talentedindividuals, there was another mutation of our sinister ONA viruses, as theycontributed to extended; evolved; represenced that mythos, that

methodology, and so gave birth to their own new causal sinister forms, theirown living nexions. Thus did these gifted individuals evolve the ONA itself.

The third stage of our current long-term sinister strategy will last some four,or five, decades. As mentioned in the MS Toward The Dark Formless Acausal:

Outwardly, or externally, the third stage involves continuing to presenceThe Dark Forces, via nexions, through supporting, and creating, variouscausal forms; through practical de-stabilization, through supportingand championing various heretical causes and ideas, and so on: to thegreater glory of Baphomet, one might, with correctness, say, and write.

One such causal form and a most important one, for this particular stage isthat of sinister tribes, as briefly outlined in MSS such as (1) The Sinister Tribesof the ONA; (2) Whose Gonna Run This Town Tonight?; and (3)Heresy,Sinister Tribes, Nexions and The Methodology of the ONA.

Thus, during this third stage we should begin to see the establishment of somesinister tribes in urban areas. Initially, these will be small, local, groups, mostof whose members (or all of whose members) will and should earn their livingoutside the laws of the mundanes, which mundanes are their prey, their

resource. For it is not the function of our sinister tribes to have their membersearn a respectable living according to the rules, the standards, the norms, ofthe mundanes. Rather, it their function their character, their aim to besinister; to live the sinister; to presence the sinister in practical ways.

Once established in their own areas, they may seek to co-operate for theirmutual benefit with other sinister groups in other areas, and, eventually, inother lands, so that a large sinister network (eventually extending overseas) iscreated purely on a practical and very business-like basis. Supply and demand;the economics of organization; the obtaining of wealth; the trading of goods;the building of respect, and the emergence of leadership, through practicaldeeds and by establishing in a practical way our law of personal honour, whichlaw importantly applies to and which binds only us, our sinister kind, our feralkindred, and which we do not extend to the mundanes or anyone, unless theyjoin us and so become part of our sinister kind, with the duty and loyalty thisinvolves, and with them subject to our penalties should they go, or act, againstus.




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In practical terms, the third stage is where our forces begin to directlychallenge The System on a scale beyond that of a few sinister individuals, withthis challenge being especially of the so-called authority and laws of TheSystem, of the societies created for and maintained for the benefit of themundanes, those servants and allies of the Magian. Thus, we will be the lawin the areas where we dwell; where our tribes have their base. We will be the

ones our neighbours first turn to for practical help; we will become the onesaiding our communities by using some of our profits, some of our skills, to aidthem.

It may well be from one of the new urban tribes that Vindex emerges, possiblyin America. [See Footnote 1]

Another causal form important during this third stage is the emergence ofmore traditional nexions, where individuals outwardly concern themselveswith following the Seven Fold Sinister Way according to ONA tradition asmanifest in works such as NAOS, and where they esoterically undertakeesoteric rituals to presence The Dark Forces, disrupt the Magian, and to aidand strengthen other sinister forms, such as our sinister tribes. One quiteimportant role of such (often hidden) traditional nexions is to magickally aidVindex and his or her forces of insurrection when Vindex emerges. Anotherimportant role is to train a few suitable sinister Adepts, and then send themout into the world to do practical sinister deeds.

In several recent articles you have made mention of sinister empaths, thebreeding, the manufacture, of an entirely new type of human being who has a

very developed faculty of empathy. Will you go into more detail about them?

No. Except to mention that it is empathy with living beings, and with theacausal itself, which is the fundamental basis for the successful presencing ofpowerful acausal energies and the creation of long-lived nexions, such as thoseassociated with a New Aeon and its associated outer, causal, sinister forms.Here, what may be termed the sinister numen (the numen of the sinister) isimportant.

I read in a recent ONA MS, that you consider film should be used as a sinisterart-form. What exactly did you mean?

As the ONA grows, evolves, changes, and as more and more people becomeaffected and infected by our mythos and our methodology, there should besome gifted, creative, individuals, of sinister character, who can meld togethervarious art-forms, possibly using modern technology, to create newpresencings of the sinister.




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Thus, we need new and deeply sinister music, of and in whatever genre(modern or otherwise), as we also need a whole new genre of music a wholenew type of music to manifest the sinister. So far, no one it seems to me has really presenced the sinister in music.

That is, no one has yet produced an original piece of music which directly

affects individuals and imbues them with sinister feeling; which may inspiresome susceptible individuals to do sinister deeds; and which is dangerous:which the mundanes find disturbing and which they might seek to makeillegal.

Thus, such music is far more than mere entertainment; far more than amomentary thrill; or a momentary feeling. It is real sinister inspiration, whichis capable of transporting the listener elsewhere, to other realms; whichaffects them in a significant way and which can lead them to do practicalsinister deeds.

One way to do this is through musically invoking archetypal sinister energies;evoking acausal energies, and acausal entities. Thus, such music becomes asinister ritual of itself.

Another way to do this is to deal with genuine heresy for the music and/orthe words to concern themselves with what the mundanes fear; what they haveoutlawed in most if not all of their tyrannical societies.

This music can then be combined with video; with moving, colourful imagesand/or action that tell a story or which add to or which even create the

sinister ambience.In addition, there should an extension of this story telling and/or action sothat a genuine sinister film or many such films are produced.

Importantly, there are no limits. That is, as mentioned previously, any type ofmusic, any genre, can be used, from classical to hip-hop; just as the story canbe anything we like or desire to presence. If we are not satisfied with someexisting genre, we ourselves should create a new one. We are only limited byour creative genius, by our imagination, by our sinister desire.

Thus, there could and should be music, films, animations whatever aboutreal outlaws, past and present, who inspire us; about our urban sinister tribes(real or our hopeful intimations of what they should be); about Vindex(fictional accounts or hopeful intimations); about our Dark future Imperium;about our sinister dreams and the sinister deeds we might desire to do; aboutindividuals the mundanes fear and whom they revile and hate.




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We should also be thinking of using modern technology to create newart-forms, to use such technology as a new means of presencing the sinister.The only limits, the only limitations, are those we might wrongly impose uponourselves.

Someone has brought to my attention what appears to be a basic grammaticalmistake in the chant Agios o Baphomet, since Baphomet is female. Is it amistake?

Although this question of alleged mistakes in some ONA MSS, or in someONA traditions, has been mentioned several times before, in some othermostly older ONA MSS, it does perhaps merit some further explanation,particularly since the ONA mythos and the ONA methodology has now seededitself among thousands and thousands of people worldwide, some of who maywell be pouring over various ONS MSS in the hope of sinister enlightenment.

In this matter, one must apply the fundamental esoteric principle of therepossibly being an outer, exoteric (or dhir) meaning and/or intent, and therebeing an inner, esoteric (or batin) meaning and/or intent.

Thus, is what is first perceived as a mistake or an error, really so? Is it a realerror, or a typo in the MS; or might it be a test designed to (1) encouragethose possessed of our character, our ethos, to reflect further upon the matterand/or to research further, or (2) to encourage the mundanes the make themistaken conclusion they make by virtue of their mundane personalcharacter? Or, might it indeed be a mistake?

Our ethos is that of the individual of strong personal character who strives tolearn by experience, by doing. Such a person questions; they seek to find theirown answers; they challenge everything, and do not merely accept somethingjust because it is in some MS or in some book or because someone has toldthem something. The author of a particular MS may indeed have made anerror no human entity is infallible, and no one in the ONA claims to be soinfallible, or claims their work is divinely or diabolically inspired by somehigher entity. I, personally, have made many mistakes, and some of my MSSmay indeed contain contain some undeliberate errors.

Thus, it is for each individual to ascertain, if they can, where the truth may (ormay not) lie. If a particular matter concerns them and they cannot bebothered to so ascertain the direction in which the truth (or the error) maylie, then they are not of us; but rather more akin to a mundane. Several ONAMSS especially some older ones may have some traps for the unwary; maylead some mundane who reads them to make certain false conclusions; andmay, just may, inspire a few individuals of sinister character to discover certain




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matters for themselves.

Thus, and in respect of the particular example you cite, someone possessed ofour sinister character, our ethos, might after reflexion upon and/or furtherresearch into the matter conclude that it is not an error because the entitiesbeing mentioned and invoked by such a vibration/chant are beyond the

limited causal category our limited dichotomy of male and female. That is,our rather limited classification of sentient beings into just two categories,male and female, is or may not be strictly applicable to such acausal entities.A really talented individual might go even further, and be inspired to seek toinvent some type of language or some collocation of symbols which goesbeyond such limited causal categories. And so on.

120 Year of Fayen

Footnote:

(1) For a basic exoteric account of Vindex, refer to Myatts book, The Mythosof Vindex, of which extracts from the first two parts (Vindex and The Defeatof The Magian andThe Ethos of Vindex In Historical Context) have so far beenpublished.

As stated inA Brief ONA Glossary:

Vindex is the name of the exoteric (or outer) nexion through whichpowerful acausal energies are presenced on Earth in order to destroy thecurrent status quo (the Old Aeon, now manifest in the so-called NewWorld Order) and prepare the way for and inaugurate the practicalbeginnings of the New Aeon. Like Falcifer (q.v.), Vindex can bepresenced (manifest) in an individual (who may be male or female). Ifan individual, Vindex is the embodiment of The Law of the New Aeon,which is personal honour [See the ONA MSS The Law of the New Aeon andTyrannies End: Anarchy, Magick and the Law of Personal Honour].

As mentioned in Myatts The Mythos of Vindex, Vindex can be a person of anyethnicity, and may or may not arise in what is called The West (America,Europe, Australasia). Myatt goes so far as to suggest that Vindex could arise in

Asia.

We, The Difficult ONA

The main difficulty with the Order of Nine Angles, why the ONA is difficult, is




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that it is practical that it requires those who desire to be part of it or whodesire to apply its methods to themselves, to do real sinister sorcery and realsinister deeds.

Real sinister deeds means, for instance, that you: (1) are Drecc that you livea practical sinister life, in the world of mundanes; that you engage with

mundanes (if only to use them and their property as a resource) and that youhave or you develope real sinister comrades, real-life sinister brothers andsisters who are part of your own tribe or part of the sinister tribe you belongto; or (2) that you a lone-sinister activist/sorcerer/sorceress or a Balobian doingpractical sinister deeds against the Magian System or (if Balobian) using someart-form in order to effectively and affectively spread our Darkness andmanipulate mundanes; or (3) you are part of a Traditional Nexion whoundertakes or who manipulates some mundanes or mundanes to undertake culling or practical deeds that Presence The Dark in a manner which remindsmundanes of our Darkness and our terrifying sinister nature.

Real sinister sorcery means, for instance, doing sorcery becoming proficientin our Dark Arts, by gaining skill, experience, in both hermetic andceremonial rituals, and by undertaking Grade Rituals, especially that ofInternal Adept. For the Grade Ritual of Internal Adept (in either its simple orits advanced form) is the only practical way to develope certain, specific,esoteric skills, gain real and deep self-knowledge, and to gain genuine esotericinsight into those matrix of energies which underlie and are beyond the causalrealm, and which skills and which insight, which self-knowing, are the marksof the true Adept.

What is common to all of us are three important and necessary things. (1) Thatwe possess or we develope from accepting and overcoming practicalphysical, mental and Occult, challenges a self-honesty, a self-awareness: thatwe really do know ourselves, and are honest about our own level of learningand our skills, esoteric and otherwise. (2) That we possess the ability, derivingfrom this self-honesty, to control ourselves and our emotions, desires, and thushave that mastery of ourselves (and that self-awareness) which mundanes ingeneral and Homo Hubris in particular lack. (3) That we possess an Aeonicperspective that is, that we know, or we sense, we intuit, the differencebetween Destiny and Wyrd; between our own personal Destiny which we can

aspire to and change or bring-into-being during our causal life (and especiallyby means of our Sinister Way) and between Cosmic Wyrd, which we cannot(until we egress, in Occult terms, Beyond The Abyss) fully synchronize withand certainly cannot control in any significant manner.

There are no excuses. For our sinister Way The Sinister Way of the Order ofNine Angles insists upon these things: (1) That you undertake such physical




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challenges as outlined, for instance, in the Complete Guide to the Seven-FoldWay [1]. (2) That you are Drecc, orpart of a Traditional Nexion, oralone-sinister activist/sorcerer/sorceress ora Balobian doing practical sinisterdeeds (in the real world of the mundanes) for both yourselfand to aid or toimplement our Aeonic sinister strategy. (3) That if you are not Drecc if, thatis, you are not part of one of our sinister tribes then you, after some years of

sinister experience, must undertake the Grade Ritual of Internal Adept (ineither its simple or its advanced form) if you desire to advance further alongour Sinister Way, if you desire to fulfil your sinister potential and so achieveyour unique Destiny.

If you do not want to, or cannot, do these things, then you are not and neverwill be, of us; not part of our Sinister Kollective.

That is why we are difficult; that is why we are Sinister; that is why the Orderof Nine Angles is selective and not suited to everyone, and why it is notintended to appeal to everyone, especially not to mundanes. For you have toalready possess or be able to alchemically create the sinister-changelingwithin you; you have to do stuff practical often dangerous things; you have tochallenge and change yourself over a period of many years. For you arepresented with challenges, with tests which you either overcome and pass, orwhich you fail. If you fail you can either try again, until success (and thenecessary degree of self-insight) is attained, or you can slink back to the worldof the mundanes, and just become another part of The System, probablypriding yourself on, and finding some comfort in, your time of rebellion withthe ONA.

Naturally, many of those who, liking our sinister glamour, egress around us who associate with us for a period of causal Time find excuses for not beingsinister, for not doing the required practical things; excuses which, of course,they in their self-delusion and mundaneness, personally find convincing. Thuswill they go off elsewhere, to some other, less harsh, easy group or way; thuswill some of them found their own group or way as some extension of theirown Occult fantasies, most probably awarding themselves some Occult title orother; and thus will some of them be critical of us since such criticism enablesthem to continue in their self-deluded weakness. We do not care. We havenever cared, and will never care, about such failures. Just as we do not care

about popularity. We are as we are balewa, Satanic, and bane of bothMagians and mundanes.

121 Year of Fayen




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[1] The basic physical challenges include - for men (a) walking thirty-twomiles, in hilly terrain, in under seven hours while carrying a pack weighing atleast 30 lbs; (b) running twenty-six miles in four hours; (c) cycling twohundred or more miles in twelve hours. [Those who have already achieved suchgoals in such activities should set themselves more demanding goals. Forwomen, the minimum acceptable standards are: (a) walking twenty-seven

miles in under seven hours while carrying a pack weighing at least 15 lbs. (b)running twenty-six miles in four and a half hours; (c) cycling one hundred andseventy miles in twelve hours.

The Gentlemans and Noble Ladies Brief Guide to The Dark Arts

Outwardly, in terms of persona and character, the true Dark Arts areconcerned with style; with understated elegance; with natural charisma; with

personal charm; and with manners. That is, with a certain personal characterand a certain ethos. The character is that of the natural gentleman, of thenatural noble lady; the ethos is that of good taste, of refinement, of a civilizedattitude.

The faculty of dark-empathy is one of the qualities thatdistinguishes the genuine Adept. Some other qualities of the Adeptare self-honesty, self-awareness, and self-control, often manifest asthese are in a certain noble attitude and thus in the possession ofpersonal manners. Not for the Adept the ill-mannered behaviour of

Homo Hubris, distinguished as such untermenschen are by their lackof manners, lack of empathy, and their uncontrollable need todysfunctionally express themselves and their emotions in public. Inone word, Adepts possess .

Inwardly, the true Dark the sinister Arts are concerned with self-control,discipline, self-honesty; with a certain detachment from the mundane.

That this has been forgotten or not understood, or not even known amongthe many latter-day pretenders and poseurs is a sign of how few genuineMasters, and Lady Masters, there are.

Thus, there is a beauty in the Dark Arts and an exultation of Life, and certainlynot a wallowing in the symbols, symbolism and accouterments of death anddecay. Thus, there is a natural joy, which can be and often is both light anddark but which is always controlled. Not for the Gentleman, or the Lady, theloss of mastery, the stupefaction that arises from over-indulgence (whichover-indulgence can and which does include personal emotion).




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Thus, one of the true archetypes of the genuine Sinister Path: Baphomet, thebeautiful, mature, lady (fecund Mistress of Earth) whose beautiful outwardserenity masks the deadly acausal darkness within which can be releasedwhen she chooses. (Life-Birth-Joy-Ecstasy-Safety-Wisdom-Giving-Darkness-Death.) Thus, another dark archetype: The Master, the true shapeshifter whois and who might not be what they might appear to be; the polite charming

gentleman, who might (and who could) kill you or have you killed if there wasa good enough reason, but who might reward you (if there was a good enoughreason) with beneficence whose source would be unknown to you; the recluse The Master Acausal Sorcerer you do not see nor know, except perhaps indreams, shadows, or fleeting day and night-time glimpses which mightperhaps stir a memory, some memory, personal or beyond (Beautiful-Profound-Wistful-Knowing-Danger-Roborant-Wyrdful-Sad) which inspires, orbrings new beginnings or balance or perchance a retribution.

To aspire to to gain Mastery of The Dark Arts is to experience, and to learn

the lessons of self-honesty and self-control; to strive, to dream, to quest, toexceed expectations. To move easily, gracefully, from the Light to the Dark,from Dark to Light, until one exists between yet beyond both, treating them(and yourself) for the imposters they (and you) are.

Mastery begins with Internal Adept, and it is from noble cultured gentlemanly or lady-like Adepts that candidates for the inner ONA arerecruited.

119 Year of Fayen

Further Notes Regarding The Esoteric Form of The Star Game

As mentioned in ONA MSS such as The Dark Arts of Traditional Satanism (akaThe Dark Arts of The Sinister Way) and in the section The Rite of The StarGame in The Grimoire of Baphomet, The Star Game is one of the principlemeans of developing acausal-knowing (a.k.a. acausal-thinking) and is also a

powerful if esoteric Dark Art.

The term The Esoteric Star Game (ESG) is used here to refer to what has beendescribed, in MSS such as Naos, as the advanced form of The Star Game (TSG),as distinct from the simple (training) form. In truth, the simple form asdescribed in MSS such as Naos was devised as a basic neophyte and Initiatelevel introduction to the Star Game proper, enabling the fundamental esoteric




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concepts of TSG to be understood, and enabling some insight into acausal-thinking itself.

The simple form of TSG has seven boards, and only 27 pieces per side (player;causal/acausal aspect), with each of these boards consisting of nine black andnine white squares. This simple form can be played merely as a mundane (if

somewhat complex) game, according to rules given inNaos, although Initiatesare expected to refine these rules as they gain experience.

The complete esoteric SG full details of which are given in other ONA MSS,including facsimile editions of Naos has seven main boards (nexions) arranged in a hierarchical spiral, as in the training version with each of thesemain boards having six (minor) boards (three at each end), and there beingadditional pieces (more sets of nine for each player: often 81 pieces perplayer; sometimes more), with additional rules regarding movement.

Furthermore, there are three forms of the Complete ESG all of which have

three additional levels (small boards) above the main board (level 1) but whichdiffer in the number of squares and the placing of these small (or minor)upper boards.

In the first form, the additional levels (boards) of each one of the main sevenboards are:

Level 3 - Level3

Level 2b Level2b

Level 2a Level 2a

Level 1 (White) - Level 1(Black)

Level three consists of six squares, three white and three black; level 2b is asingle square; level 2a is the same as level three: three black and three whitesquares. Note that level 3 in this form is set directly above the other levels. In

the second form of the ESG, level 3 is set outward, so that it is not protrudingabove levels 1 and 2, and consists of only 2 squares.

In the third and the standard form as described in a diagram on p.213 of thefacsimile pdf version ofNaos level 2b (described therein as level 3 out of 4)is of one square only and is set outward, between the inward levels 2a(described inNaos as level 2) and 3 (described inNaos as level 4).




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These differences are quite minor, and are designed to show Adepts, andbeyond, how an alteration of certain aspects of a particular causal-metric(re-presented by a main board and the number, type and placing of the minorboards) affects, or can affect, a nexion or nexions, and thus acausal energies,and the interaction between nexions. Thus, the Adept discovers, forthemselves, which if any of these three re-presentations is the most efficacious

in terms of re-presenting a nexion, nexions in general, and which if any is themost efficacious in developing acausal-knowing and when used to bring andpresence acausal energy.

Construction of the Complete Esoteric Star Game

The ESG was designed to be a physically large structure to occupy a certainamount of causal Space so that the Adept or Adepts (the player or players)have to physically move around it in order to see all the boards and pieces, andin order to move the pieces. In addition, in the majority of constructions so far,the Adept or Adepts using the ESG, has to use some form of steps in order toreach the top main boards.

Thus, the ESG, as currently existing and as constructed and used in pastdecades, is a sizeable construction, previously most often made of wood, butnow occasionally made using steel for both the boards and the supportsholding the boards, and which boards, in some steel constructed version, arecantilevered out from the supports.

In addition, in order to accommodate the three forms briefly outlined above,the minor boards (or sub-levels) of the seven major boards are designed to be

removable, with replacement minor boards, of the required type, beingavailable.

Given the esoteric nature of the ESG, and the complexity of its physicalconstruction, it is therefore not surprising that membership of the ESG club isexclusive and elitist, particularly as most individuals interested in or evenassociated with The Order of Nine Angles cannot be bothered to construct,and learn, the simple form of TSG, let alone the ESG, and particularly as few ofthe individuals who have assiduously read many ONA MSS have not evennoticed that there are three forms of the ESG.

Furthermore, although the ESG, and thus the simple form of TSG, weredesigned in an era when the only (digital and commercial) computers wereIBM type mainframes using punched cards and magnetic reel tape, nocomputer version of TSG has so far been developed, nor is likely to bedeveloped for many years, given the complexity of the ESG itself.

However, such a computerized version, while it might make TSG itself more




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popular, is neither necessary nor even desirable, for reasons which Adepts willunderstand. For the very physical construction of the ESG is a personalchallenge in itself, just as using a large physical ESG is a type of esoteric ritualin itself, and the overcoming of this personal challenge (which takes a certainamount of causal Time) combined with physically using such a structure in anesoteric way, is a prerequisite to joining what is probably one of the most

elitist sinister cabals currently presenced on this planet we humans call Earth.

AoB121 Year of FayenRevision 1.03

An Important Note Regarding Copies ofNaos

Facsimile copies (in pdf format) of the original typewritten and spiral bound copies of Naos (as first

circulated by the ONA between 1989 and 1992 CE) are now available, both on the Internet, and

from several book publishers. All other editions of Naos have serious errors or omissions, andreaders are advised to avoid them. The genuine facsimile copies in pdf format are c. 45 Megabytes in

size, and contain: (1) the handwritten wordsAperiatur Terra Et Germinet Atazoth on the first page,

and the handwritten wordBrekekk (followed by an out-of-date address) on the last page; (2) a

typewritten table of contents on page 3 which includes in the following order Part One, Part

Two, Appendix, Part Three Esoteric MSS; (3) a distinct facsimile image of the spiral binding on the

left hand side of every page until p.70. In addition, genuine copies of the original MSS include

facsimile images of hand-drawn diagrams, including the advanced Star Game, and T he Wheel of Life.

Toward The Dark Formless Acausal

I've read several times recently - on the Internet, of course! - that the Order ofNine Angles is defunct. Do you have any comment to make about this?

A: If people wish to believe that, fine.

All I will say is that - for many decades now - our membership has been closed.That is, we have not actively and publicly saught to recruit members. We arenot interested in large numbers of people joining us, and we have placed manyobstacles in the way of people contacting us. The few that do and have joinedus are selected by us if we perceive they have the right qualities and if theyhave been tenacious in their search, and passed the various tests which are




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part of the selection process, with these tests being mostly unknown to themat the time they are being tested. Such tests, by us, continue until they haveachieved, for themselves, Internal Adept.

Thus, we are elitist, and secretive. For the moment, and for the past few yearsor so, we have and have had a slight "public profile" - with an unofficial

Internet website and an unofficial "Internet blog", run by a member - butthese things are temporary, serving a specific CausalTime-limited purpose,and when that purpose is achieved then they, and this slight public profile,will cease. Of course, we will not make any announcement of this ceasing, atthe time.

It should be understood that our goals are of not only decades but of centuries,and that we act, and plan, accordingly.

What about the people who leave - or who seem to leave? I'm thinking of peoplelike Vilnius Thornian, who ran the old Nasz Dom website, and C Beest, who didthe Sinister Tarot. Have they really left, and if so is that a betrayal, and whatdoes their leaving say about the state of the Order of Nine Angles itself and itsmethod of training?

The question itself reveals something of a lack of esoteric insight and sinisterknowledge.

Over the decades, several people have come and gone - some only achievedExternal Adept; a few achieve Internal Adept. Of those who wander away, andgive up or renounce their Sinister quest, one or two return, having learntmuch - about themselves - during their exile.

Yet some of those who wander away or who may renounce their quest may stillhave done some useful work; may still have presenced the Sinister in someway, and thus have contributed something, or affected some changes, howeversmall. Some of these may even have been manipulated into doing such things,into contributing such things, by a Master, or a Mistress, with their leaving ortheir renunciation a sign of their failure.

For such renunciations - whatever the reasons, or the reasons such people tellthemselves - are expected, and indeed natural; part of the selection processitself. Those who go have failed, and proven themselves unsuitable; for thereal, and the most important test, is that which lies beyond Internal Adept andwhich signifies the change from Adept to Master/Mistress. Of those who thus




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progress beyond the Abyss, there have been no renunciations.

Each Grade, of Internal Magick, is thus a test, a selection; and the move awayfrom each Grade toward the next is also itself a test, a selection, and onewhich lasts many an alchemical season - in exoteric-speak, which lasts forsome or often many many years.

Again, such people, such failures, should be viewed in the perspective ofcenturies: of the progression toward our Sinister goals, our disruption of theOld Order, our presencings of the acausal darkness, and the emergence of theNew Aeon, whose Sinister magickal energies are already being felt, by some,and whose exoteric affects are slowly causing causal changes.

There has been much speculation as to your use of the word "Fayen", which

seems to have replaced the "yf" date code you previously used. Is there areason for this change, and what does Fayen mean? Is the change in any wayconnected with a move away from NS type politics, which politics manyassociate you with?

Firstly, the use of that particular word, now and in the past two or so years, isquite deliberate: to mark the beginning of the third stage of one particular,and century-long, strategy of ours.

The first part was the codification of what it may be convenient to call "The

Mythos of the ONA". This involved the writing down of the various auraltraditions inherited from the reclusive Mistress who hailed from Shropshire,and who owned properties in London, Oxford and Manchester. Thesetraditions involved such things as Esoteric Chant, The Septenary Tree of Wyrd,legends and myths about The Dark Gods and Baphomet; culling, variousceremonial rituals, and the Grade Rituals. It also involved refining andextending the Tradition itself - developing The Star Game, for example, andwriting basic guides such asNaos. This stage took around a decade or so.

The second stage was, internally, making most of the exoteric Traditionavailable by circulating a limited number of copies of various ONA MSS, andworks such as The Black Book of Satan, andNaos. This created something of a"public profile" for the ONA, which was intentional. Externally, the real workof the ONA was continued by presencing the acausal, the Sinister, throughsupporting, and creating, various causal "forms", through opening variousnexions, through practical de-stabilization, through propagating andchampioning various "heretical" causes and ideas, and so on: to the greaterglory of Satan, one might have said, and say. This stage took around two




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decades, or so.

The third stage involves, internally, releasing items and MSS concerning someof the more esoteric aspects, which esoteric aspects include such things as: (1)the actual nature of The Dark Gods, hinted at in stories such asIn The Sky ofDreaming and MSS such as The Mythos of the Dark Gods: Beings of Acausal

Darkness; (2) The Seventh-Way, and the nature of Five-Dimensional Magick(hinted at in some earlier MSS, which mentioned some of the effects ofa-temporal magickal rites; (3) the reality of The Abyss and beyond, where onegoes beyond words, and causal symbols, such as the Tree of Wyrd, and thusbeyond the opposites inherit in words, names and symbologies.

Outwardly, or externally, the third stage involves continuing to presence TheDark Forces, via nexions, through supporting, and creating, various causal"forms"; through practical de-stabilization, through supporting andchampioning various "heretical" causes and ideas, and so on: to the greater

glory of Baphomet, one might, with correctness, say, and write.

After this - in future decades - as the signs of the de-stabilization of the OldOrder (symbolized outwardly by the so-called, and mis-named, "New WorldOrder") becomes ever more esoterically obvious and then even moreexoterically obvious, there will that conjoining that can be symbolized,exoterically, by the union of Satan and Baphomet, and thus a bringing-into-being (a birthing) of what is Beyond: the acausal Darkness itself, fullypresenced on Earth and in our causal Universe. To the greater glory of TheDark Gods, and thus the beginning of our own evolutionary change into a new

species.

Thus are some esoteric truths here revealed - for the sagacious.

Furthermore, NS-type politics - as explained many times over the years - wasand is used as a form, as a presencing (even sometimes as a nexion) by SinisterInitiates and Sinister Adepts as part of Sinister Aeonic strategy, as a work orworks of Aeonic magick (or even as an individual Insight Rle). It it never was,nor is, the essence of the ONA, or the Way of the ONA: which is essentially tocreate, to breed, individual individuals and thence a new type of human being.Such individuals have gone beyond the abstractions, the forms, of the OldAeon, and thus can - if necessary - use and manipulate such abstractions, suchforms (be they conventionally described as political or religious, or whatever),in a Sinister, magickal Way: to presence the Dark Forces.

That many people did not understand this, reveals only the lack ofunderstanding of those people. That many so-called esoteric Initiates did notand do not understand this, reveals only their lack of Initiated understanding,




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their lack of knowledge of genuine Magick, and of what it means to be agenuine follower of the Sinister Path.

You have stated - in the recently issued ONA Glossary - that the termTraditional Satanism, which now is in widespread use, was coined by the ONA.

Is this correct, and does this mean, as some have supposed, a "worship" orreverence of Satan, as a real entity?

It is correct to say and write that we were the first to use that particular term,over two decades ago, for the reason given: because of our inherited auralTradition, and to differentiate our really Dark and really Sinister Way fromothers, such as the the gabbling posturing ToSers, the Magian-inspiredcrawling Crowleyites, and the sanctimonious egotists who fawned upon andfollowed the Magian clown named LaVey.

To understand Satan - sans Nazarene theology and ontology, and the sillinessof "theism" - is to understand that He is one of The Dark Gods and thus,according to our Tradition, our Mythos, an acausal-being, dwelling in theacausal Universe, Who has, at one or more times in our Earth-bound causalpast, been presenced in causal form, which form can change, since Satan is,like most of that particular acausal species when manifest in the causalUniverse, a shapeshifter.

Yet there is, for us and others of our Sinister kind, no worship of such a being;no reverence. Just an admiration, at most, and a feeling of kinship, such as one

might have toward an older brother, or sister, or a respected and older ifdistant relative. Or rather, and more correctly perhaps, such as a desire, sucha yearning,for, the kinship of a long-lost half-brother, or half-sister, given that- for many - such relatives of ours have been missing for rather a long time.

Thus - and to continue the metaphor - do Sinister Initiates seek to find suchmissing relatives of theirs, and thus do they desire to not only have them"home" again (presenced on Earth) but also to learn from them so that theythemselves can pass to the stars, and beyond: into the realms of the formless,timeless, acausal.

So you still regard yourselves as "Satanists" and still regard the term"Satanism" as having esoteric meaning?

Yes, and yes. Greek scholars - and lexicographers - will understand what -ism




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(and thus -ist) in this context refers to.

Although, of course, "Satan-ism" is only a beginning: a nexion to the acausalitself; one causal and exoteric name for a particular presencing which canbegin a particular, and dangerous and difficult, journey for some humans, tosome-where.

I also refer you to my previous answer: the Third Stage, and what is beyond.

You mean Baphomet, whom you describe as a Dark Goddess?

Indeed, for She is The Mistress, The Mother, of Blood; of our blood, and of theblood of those who are sacrificed to her, for her, and who can provide Her withsome of the causal living necessary.

Furthermore - and here is another clue - one must view both Vindex and

Falcifer in relation to Her, and, of course, that acausal being whose exotericname has been given as Satan.

Since you accept Satan as a real being, what about God? Do you accept thereis a God?

No. We consider "God" to be a myth, an abstraction, a metaphysical constructif you will, created by the need and the desire of individuals who have not onlyyet to face, understand, and integrate, the darkness, within themselves, butwho also - from weakness, inability or whatever - cannot go beyond such

abstractions, such immature bifurcation into non-living "opposites", to theesoteric quintessence, which is of the numinosity of the a-causal Sinisterimbued with the essence and the potential of causal life and causal living.Thus, "God" - as conventionally described - is a symptom of the human diseaseof negative-evolution, which is an un-knowing, an un-feeling, of our humanpotential, which potential can be unleashed by the energies of the acausal.

In the same way, the kindred disease of hubris, the disease of the modernmaterialistic West, is an outward manifestation of the still current Old Aeon -the Magian-inspired and Magian-controlled Old Order - and of those Aeonsthat preceded it. Hubris - selfish, blind, ill-disciplined indulgence andegotistical arrogance - is a lack of self-awareness; a lack of self-discipline; apandering to the ego and its delusions; a lack of esoteric insight; a lack of thatperspective, that self-judgement, that rational detachment, that awareness andpractical experience of the acausal - of The Dark Gods, of Satan and Baphomet- creates. Or at least can create in those possessed of the right character, thecorrect attributes.




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Thus do we seek the practical destruction of this Old Order, which keepspeople in thrall, stifles our potential, and which becomes ever more oppressiveand tyrannical with every passing year. This destruction is necessary -whatever the cost in so-called "human suffering" - for such destruction is aprelude to the New Aeon which will unleash our full potential and enable us tobecome a new, and higher, species.

You do not therefore accept that there is such a thing as an "innocent person"?

Here is a quote from a now somewhat old essay of mine, which is relevanthere:

"There is no such thing as an innocent person because everyone who

exists is part

nonessential anton long

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