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

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

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

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

It is these skills, abilities, and qualities, and the women who embody them, that the Magian ethos (and its abstractions) and religions such as as Nasrany, Islam, Judaism, and the patriarchal nation-State, have suppressed, repressed, and sought to destroy, control, and replace. It is these skills, abilities, and qualities, and the women who embody them, that the distorted, Magian-influenced and Magian-dominated, Homo Hubris infested, Occultism and ‘Satanism’ of the modern West – with their doctrines such as the patriarchal ‘might in right’ or the vapid ‘harming none’ of modern wicca – have also suppressed, repressed, and sought to destroy, control, and replace.

Esoterically, these skills, abilities, and qualities, were celebrated and maintained by the pagan aural tradition of the British Isles, a tradition mentioned in the ONA text, Denotatum, The Esoteric Problem With Names (ONA Esoteric Notes – Rounwytha 3)

Traditional Rounwytha Rites and Training

According to ONA aural tradition, the Rounwytha way – as the etymology of Rounwytha suggests – is the way of a few wise women who dwelt and who dwell in the Marches areas of the British Isles, and in particular in rural South Shropshire and areas around Trefyclawdd and the Camlad.

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

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

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

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

Hence, the Rounwytha needs no props, no outer causal forms, no esoteric ceremonies, rituals, chants, or whatever. They just are – they just are uniquely themselves, with their gifts, their abilities, their foibles, their knowing and their skills, and a knowing how to use all these, in either a numinous or a sinister way, or in a sinisterly-numinous way.

The Future Rounwytha

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

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

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

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

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

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

It is no co-incidence that these express the unique, living, sinisterly-numinous ethos of our unique living adversarial, defiant, and anti-State, kulture.

Order of Nine Angles
123 yfayen

Notes

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

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

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

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

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

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

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

Hence, alchemical seasons are not determined by a fixed solar or lunar calender – or by calculations based on such – but rather individually, according to locality.

[4] That is, for one menstrual cycle of the woman undertaking it. The Camlad Rite of The Abyss has been published in the pdf collection Enantiodromia – The Sinister Abyssal Nexion.

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

Denotatum – The Esoteric Problem With Names

ONA Esoteric Notes – Rounwytha 3

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

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

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

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

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

Esoteric-Empathy and Ancestral Traditions

The pagan aural tradition, as recounted in the Rounwytha tradition, is one lacking in myths and legends about specific named deities. Thus, there are no named gods or goddesses, and there is no division between ‘good’ deities and ‘evil’ deities. What there is, instead, are essentially two connected things.

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

In addition, there was the knowing that certain individual deeds were unwise – not because they would offend some named and powerful god or goddess, and not because such deeds contravened some law or decree said to be divinely inspired or laid down by some king or by someone who claimed authority from some god or gods, but because such deeds indicated the person doing them was rotten, and thus, like a rotten piece of meat eaten, might cause sickness. Or, expressed another way, because the person doing such a deed was diseased, and which disease, which infection, might spread and so harm the family and the wider community. Hence why it was that such rotten individuals – known by their rotten deeds – would be removed from the family and community by being, for example, exiled or culled and thus by their culling end the infection and aid the restoration of the balance their unwise deeds had upset.

This knowing of the unwisdom of some deeds is quite different from the ‘evil’ which organized religions pontificated about, and serves to distinguish the aural pagan tradition from the now more prevalent causal knowing manifest in myths and legends about divinities and in organized religions based on some god or gods, or on some revelation from some deity, or on reverence for some enlightened teacher.

For such a causal knowing is inseparably bound up with the manufactured division of an abstract and codified ‘good’ and ‘evil’ and also with the separation of the individual from their own ancestral, rural, community.

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

This separation is also manifest in the giving of personal names to both assumed or believed in divinities, and to individuals, a naming which marks a loss of the intuitive, empathic, pagan understanding of natural harmony manifest in ancestral traditions and cultures.

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

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

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

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

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

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

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

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

Esoteric Dating and Aural Traditions

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

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

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

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

This natural flexibility – in relation to a fixed solar or lunar calendar – is why certain esoteric folk of certain aural pagan traditions (such as the ONA Rounwytha one) often write and talk about ‘alchemical seasons’ and not about some fixed seasons determined by some solar calendar.

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

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

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

As for a communal bonfire, it was simply practical, not symbolic of whatever; that is, a cheery presence (most people in northern climes love a good bonfire), a focus for the celebration (and such dancing as invariably occurred during such pagan festivities), a source of warmth and light, and a place where offerings of harvested produce and other gifts could be placed, such offerings and such gifts – as was a common folk tradition throughout the world – being to ancestors, to land and sky, as well as to the always unnamed spirits, sprites, and the also unnamed guardians of sacred natural places.

Epilogos

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

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

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

Order of Nine Angles
122 Year of Fayen

Notes

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

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

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

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

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

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

Image. The Day’s Consecration – a painting by Richard Moult.

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

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

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

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

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

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

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

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

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

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

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

What other female qualities, apart from empathy, then?

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

You mentioned developing them, these qualities. How?

Firstly by understanding our potential, and part of which understanding is of ourselves, of a man and of a woman, having both a sinister and a numinous character within them, and sinister and numinous abilities. For, in a simplified – very inexact way – and to an extent in an unconscious archetypal way, we might speak of these particular female qualities as natural expressions or intimations of the ur-numinous, and manly blood lust, rage, and competitiveness, as natural expressions or intimations of the ur-sinister. [1]

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

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

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

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

For example, Esoteric Chant aids the necessary, for us, ability of self-reflexion as it can aid and develop an awareness of the numinous, and also – when for instance used in certain esoteric ceremonies [2] – it can provide an awareness of the sinister.

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

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

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

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

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

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

But didn’t you say it was also sinister?

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

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

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

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

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

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

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

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

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

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

Instead, the type for whom personal honour is the key to living and to dying, and who – as I said – possesses attitude and skill enough to take care of and defend themselves, and take revenge, without relying on ‘the law’ or on others, and who does not, unconsciously or otherwise, need a man in order to make her happy or fulfilled. Someone, that is, who is not a slave to their desires, their feelings, their needs. Whose happiness, whose fulfilment, is her own, deriving from a consciously made and a consciously understood choice and who, having understood natural desires and feelings, is in control of them but who can enjoy and indulge herself as she pleases; and choose her direction, her goals, and even her sexual orientation. And also someone who has a developed empathy, heightened intuition, and an awareness of and a feeling for the numinous.

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

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

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

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

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

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

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

We are also talking about acquiring and developing new skills, new arts of living, so that we become – we appear to be, to mundanes, to Homo Hubris – as presencings of a hideous nexion [3]. That is, a new species – orible dragones, baeldracas – emerging from the pit that leads to acausal Hell and thence to a Paradise at first here on terra firma and then on new worlds among the stars of our galaxy, and beyond. A Hell and a Paradise that have lain dormant within us, for centuries.

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

Order of Nine Angles
122 yfayen

Notes

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

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

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

“He saw at the fote of the tree an hidowse pitte, ande ane orible dragone þere in.” Harl. MS 5369. xxx. 110

Source:

The above text is taken from the article, Presencings Of A Hideous Nexion, by Anton Long.

The Inner ONA

The Inner ONA is the exoteric name given to 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 (c.1971 CE) from three pre-existing groups: The Noctulians, The Temple of The Sun, and 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.

Order of Nine Angles
121 Year of Fayen

Baphomet (O9A)

Introduction:

The Occult fiction of the Order of Nine Angles comprises the following stories:

(1) Eulalia – Dark Daughter of Baphomet. (c.2009 CE)

(2) The Deofel Quartet, consisting of the four texts Falcifer, Temple of Satan, The Giving, and The Greyling Owl. (c.1974-1993  CE)

(3) Tales of the Dark Gods, comprising the four short stories In The Sky of Dreaming, Jenyah, Sabirah, and A Dark Trilogy. (c.2008 CE)
(4) Breaking The Silence Down. (c.1985 CE)

(5) The two individual short stories Hangster’s Gate and Copula cum Daemone. (c. 1976 CE)

(6) The short story Gruyllan’s Tale, which forms part of the Balocraft of Baphomet series. (c.2010 CE)

The most recent works include Eulalia, and those included in Tales of the Dark Gods, dating from the past few years, while the others date from the 1970’s (e.n.) and the late 1980’s (e.n.).

Several themes are common to most, if not all, of these stories – and this brief MS will briefly deal with two of the most interesting of these themes, from an Initiated Occult viewpoint. These are what may be called The Mistress of Earth archetype (the powerful, sinister, feminine principle), and the setting of the stories in the English county of Shropshire.

The Sinister Feminine Principle in the Works and Mythos of the ONA:

One of the most noticeable (and neglected) aspects of the ONA mythos is the predominance given to what may be termed the Sinister Feminine Principle, evident, for example, in what the ONA calls the rôle, and Magickal Grade, of Mistress of Earth, and in its depiction of, and homage to, the Dark Goddess Baphomet, whom the ONA describe as one of the most powerful of The Dark Gods.

Thus, in the Occult fiction of the ONA, the main character – the main protagonist, the “hero” – is often a powerful, beautiful, woman, with ordinary men, more often than not, manipulated by, or somehow subservient to, these women who belong to or who identify with some ancient Sinister tradition, or the Left Hand Path, and Satanism, in general. For instance, in The Giving – which is probably the most forthright fictional portrayal, by the ONA, of a genuine Mistress of Earth – the heroine is Lianna: a wealthy, powerful, beautiful and mature woman, who is heiress of a sinister rural pagan tradition which involves human sacrifice. She is seen manipulating both Mallam and Thorold, and the story ends to leave the reader to answer the unanswered question as to whether she really contrived Monica’s death and used her sinister charms to beguile – “to beshrew” – Thorold following that death.

Quite often, in these stories, the Dark Goddess Baphomet is invoked directly – as for example in The Temple of Satan, and In The Sky of Dreaming. In the latter, we are left to speculate as to whether the always un-named alien female shapeshifter who returns to Earth is actually Baphomet herself, and there are several clues, scattered throughout the text, which might be used to answer this question. In other stories – such as Jenyah and Sabirah – we are presented with sinister, vampiric-like, entities who have assumed female form (or who have always had a female form in our causal world) and who have dwelt on Earth for millennia, using the “life-force” of human male victims to sustain themselves, and who can easily be regarded as “dark daughters of Baphomet”. All of these women are mysterious, enchanting – and physically powerful: for instance, the woman described in Sabirah easily overpowers the young men who attempt to molest her, while Eulalia (in Eulalia – Dark Daughter of Baphomet) is a ruthless, though charming, killer of whom it is intimated she might be not only half-human but also the mysterious Falcifer, the power behind the male Vindex figure she has chosen and manipulates.

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

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

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

One of the central themes of the ONA’s Breaking The Silence Down is the nature of the dark goddess “manifest in or who can become manifest in women”, and there are many references, in ONA works, to a dark sorceress being one of the essential keys to “opening the nexion that allows The Dark Gods to return to Earth…”

Dark Shropshire Themes:

The still largely rural English county of Shropshire is the setting for many of the Occult stories of the ONA. The Giving, Breaking The Silence Down, Jenyah, Sabirah, Copula cum Daemone, and Hangster’s Gate are all located in Shropshire.

The reason seems obvious, given the ONA’s account of its own history, which is that this area was where its traditions survived into our modern era, handed down by a few mostly reclusive individuals, and where a few small groups of rural followers of that ancient sinister way met to conduct their pagan rites. A glimpse of one such group is given in Hangsters Gate, while Breaking The Silence Down tells of hereditary knowledge passed down from grandmother (or mother) to daughter, and The Giving presents an ancient pagan ritual, The Giving, which perhaps is the original folk form of the ONA’s The Ceremony of Recalling.

Interestingly, Hangster’s Gate and Breaking The Silence Down are set in the same area of Shropshire, a century or more apart, with some phrases of the later echoing some of those of the former, as if to suggest, to intimate, an hereditary link.

It should be noted that both Jenyah and Sabirah - dark stories of ageless female sinister entities (”demons”) – are set in Shropshire, as if to suggest that such entities may still be lurking in such places as they frequent in those stories, if one knows where to look, and has the good fortune (or misfortune, depends on one’s ethos) to encounter them.

A.M.
Lypehill Nexion
119 Year of Fayen
(Updated 122 yf)

The doctrine Might is Right – variously expressed in texts and writings such as those by the pseudonymous Ragnar Redbeard, by Nietzsche [1], and by proponents of what is known as social Darwinism – is the doctrine, the philosophy (or more correctly, the instinct, the raison d’être) of the cowardly bully for whom instinct, mere brute physical strength, or superior weaponry, or superior numbers, command respect and enable them to intimidate and bully others and so get their own way.

This doctrine – though unacknowledged – is also the raison d’être of the governments of many if not most modern nation-States, such as Amerika, where military might, or sanctions or bribery, are used as a means of making, and enforcing, policy and ensuring the well-being, prosperity, and security, of such entities.

Why the doctrine of the bully? Because those individuals who adhere to this doctrine, consciously or otherwise, lack both manners and culture (that is, they lack refinement, good breeding, and self-control) and as a modern archetype they represent nothing so much as brutish talking animals who walk upright and who possess a very high opinion of themselves; and an opinion that is more delusion than reality. Perhaps most importantly, such individuals do not possess that instinct for disliking rottenness that is the mark of the evolved, the aristocratic, the cultured, human being. Thus are they akin to uncultured barbarians.

Culture essentially implies four important qualities that such barbarians, such talking animals, lack – and these qualities are empathy, the instinct for disliking rottenness [2], reason, and pathei-mathos. It is these qualities that not only distinguish us from other animals (and thus express our humanity) but which and importantly enable us to consciously change, to develope, ourselves and so participate in our own evolution as beings. Animals do not have this choice, this ability.

Thus, to make the doctrine of Might is Right central to, or an integral and important part of, some Occult or Satanic way or praxis (like, for example, the Church of Satan did and does) is to negate the very basis of such esoteric ways and praxis. For the essence of such esoteric ways – and especially of Satanism – is to use certain Occult techniques and methods to develope certain esoteric faculties and enable the development, the evolution, of the individual. Where such Occult or Satanic ways may or do differ is in the techniques and methods used and in how development, and evolution, of the individual is understood.

Thus, in the traditional Satanism of the Order of Nine Angles, the evolution of the individual is understood as arising from a practical synthesis, via testing personal experience and magickal praxis, of what is commonly, and – considered esoterically – incorrectly regarded as the opposing opposites of Light and Dark. In addition, for the ONA the development of the individual – and the cultivation of their faculties, esoteric and otherwise – is indissolubly bound with pathei-mathos, and with empathy. Empathy esoterically [i.e. 'dark empathy'] is the ground of genuine sorcery: an awareness of both affective and effective change [causal and acausal change] and which awareness is the knowing of ourselves as but one connexion, one nexion, to those energies (or forces) which are the essence of Life and thus the essence of our own existence as a human being.

Pathei-mathos means learning from one’s own difficult, practical, and testing experience, and which experience by its nature involves hardship, suffering, and an intimation or awareness of the numinous: that is, of that-which is more powerful that we are or we have imagined ourselves to be. Or expressed esoterically, pathei-mathos can be and often is the genesis of empathy: an intimation or awareness of ourselves as but one nexion, one connexion. And pathei-mathos, and esoteric empathy, take the individual far from the preening self-indulgence and macho posturing of the Might is Right types.

In the system of the ONA, pathei-mathos is encouraged by the Grade Rituals, by Insight Roles, and by the practice of Culling as Art: that is, culling as

” …a performance extending over a period of causal Time and involving a variety of performers with their allotted rôles – culling as esoteric Art, and as means of binding and evolving, through deeds done and character revealed, a community of individuals sharing an ethos and belonging to an ancestral tradition.” Concerning Culling As Art (ONA text, 122 yf)

Thus, ONA people develope an awareness of themselves far beyond their own ego and delusions about their self-importance. The awareness of themselves as a nexion, as part of a matrix of connexions involving Nature, the Cosmos, and other human beings, with one expression of this awareness – this esoteric knowing – being an Aeonic perspective and Aeonic Sorcery.

However, those who make the doctrine of Might is Right central to, or an integral and important part of, their Occult way or praxis are merely glorifying the irrational uncultured brute, and maintaining the delusions of individuals regarding themselves, their abilities, and their importance. Thus, such Occult ways propound such guff as “Reality is what we perceive it to be,” and “I command the powers,” and “I am (or can be) the only deity which matters” [3].

In essence, therefore, the doctrine of Might is Right – and the belief of pseudo-satanists that they should glorify themselves, indulge themselves in an uncultured manner, and do not need anyone or anything except their own strength, will, or abilities – is the ethos of the vulgar mundane and especially of Homo Hubris, that new de-evolutionary sub-species and unconnected rootless denizen of the megalopolis. Thus are they not only negating the human potential they possess, they have little or no awareness of their wyrd: of the meaning of Life itself.

Hence their ways and their praxis is of the preening individual who has or who may develope some “superior abilities” or acquire personal power (over others) by indulging in some rites or Occult practices where they believe they can “alter or change things in accordance with their will” [4]. In this, they somewhat resemble a comic book hero – LaVey-man perhaps, who acquires his superhuman powers by wearing a specially crafted medallion with that Magian image of pentagram, Hebrew letters and goathead, on it, and which medallion was given to them by some pompous so-called High Priest and entitles them to prance around in black attire and strike a pose that they think makes them look fearsome. Thus, they see their Destiny in terms only of themselves – causally, mundanely – as an extension of their ego, with nothing beyond this personal Destiny of theirs.

In contrast, for the ONA, our Destiny is bound to and part of supra-personal (Aeonic/Cosmic) wyrd, and which wyrd is manifest primarily and exoterically in the truth of our primal and of our necessary tribal (that is, our connected and cultured) nature, and in the necessary of learning directly, personally, from practical experience. That is, manifest in us, as an individual, being but one nexion; in the tribal law of the Drecc (The Dreccian Code), and in pathei-mathos arising from experience of both Light and Dark. It is this unique combination which is the genesis of our particular sinister culture and enables us to evolve, esoterically and otherwise. For if the ONA is anything, it is the way of a particular, and a new type of, culture: that is, a new and evolutionary and esoteric way of living for human beings.

Order of Nine Angles
122 Year of Fayen

Notes

[1] Nietzsche’s approach is one where individual power (as manifest in Wille zur Macht) is central. This concentration on the instinct, or motivation, however derived or manifest, of the individual for control and power aligns him with social Darwinism and the doctrine of Might is Right, despite his attempts to distance himself from Darwin’s thesis.

[2] For more regarding culture and the human instinct for disliking rottenness, see the ONA text Culling as Art.
[3] Such things express the attitude and nature of Magian Occultism, for which see the text Concerning God, Demons, and the Non-Jewish Origin of Satan, and the compilation Magian Occultism and The Sinister Way.
[4] The definition of magick as “altering or changing things in accordance with one’s will” – dependant as it is on mere causal cause-and-effect and the delusion of the self – expresses the limited and illusive understanding of those lacking esoteric empathy and the esoteric wisdom born of pathei-mathos. That is, it reveals a lack of awareness of acausality, of ourselves as nexion.

AoB

Rounwytha is the term used to describe an individual – male or female – who has great skill in both acausal-empathy and acausal-thinking. The term was traditionally applied only to those, mostly women, who were naturally gifted in esoteric empathy before such abilities were rationally, and esoterically, understood, and thus before they could be developed and enhanced by sinister techniques. The term was, according to aural tradition, applied to rural sorceresses of the primal (but not necessarily then always dark) tradition who lived in a certain area of England.

The term Rounwytha is now generally used to describe a sorcerer, or sorceress, of our Sinister Tradition, who has acquired and who has developed skill in – or who has a natural ability and a natural skill in – both acausal-empathy and acausal-thinking

Thus, while every Rounwytha of our Way is by nature and training a sinister Adept, not every sinister Adept is a Rounwytha, since not every sinister Adept has acquired great practical skill in acausal-empathy and acausal-thinking, or has the ability (natural or acquired) to so acquire and so develope such skills. Nearly every Rounwytha – past and present – has acquired and/or developed their skills by undertaking the longer form of the Rite of Internal Adept.

Given the talent, skill and natural ability of nearly every Rounwytha, it is not always necessary for them – nor is it a requirement for them – to assiduously undertake the training of following The Seven Fold Sinister Way from Neophyte to the Rite of External Adept, as outlined in Naos, which training is a practical way for any individual to become a sinister Adept.

Order of Nine Angles
122 Year of Fayen (AoB)

The word Rounwytha and the expression Rounwytha tradition occur in several ONA texts. Can you explain what this tradition is?

What we call The Rounwytha Tradition is the muliebral essence that formed the basis of the aural, esoteric, tradition I inherited from my Lady Master.  It is a tradition which, it was claimed, was indigenous to the British Isles.

The basis of this tradition was the cultivation and use of what has often been described as the natural and hitherto (at least in most human beings, especially men) latent faculty of empathy. A faculty naturally possessed in abundance in the past in those few women whom the term Rounwytha describes and names.

This natural empathy is basically a particular Occult sensitivity: to human beings, to Nature, to living-beings (animal and otherwise) and to the Cosmos. The ability of translocation beyond the personal, beyond the immediacy of the moment of one’s own passions, desires, thoughts, feelings. What I now describe as being a natural nexion, sensitive to living beings. Part of this natural ability is awareness of and respect for the numinous, as manifest for instance in Life (ψυχή), in Nature, in Art and Culture.

Such natural, such Occult or esoteric, empathy is beyond words and terms – and forms the basis of all true ‘magick’, all genuine sorcery. For instance, the character of Rachael in the story Breaking The Silence Down is a fictionalized portrayal of a young Rounwytha developing her skills and using, for example, music to enchant, as a form of sorcery.

Also, few years ago now I gave an example of this natural, this esoteric, empathy in my essay Dark-Empathy, Adeptship, and The Seven-Fold Way of the ONA, from which this is a quote:

” One illustration (and here another esoteric secret is revealed) may suffice to show the difference between a genuine Adept (someone who has followed the Seven-Fold Way to at least the stage of Internal Adept) and the pretentious or deluded mundanes who consider themselves knowledgeable about certain arcane, or esoteric, matters and who may even have given themselves some pretentious title (such as Priest, or High Priest, or even “Druid”). This illustration concerns the feast (or festival) which often goes by the name Samhain. According to mundanes pretending to be Occultists, or Wiccans, or Druids, or Sorcerers (or whatever) this feast occurs on the night of October 31st – that is, its date is fixed, and determined by a particular solar-based calender which divides the (allegedly) fixed year into certain specific months of certain durations. Why do these pretentious Occutlists say, write, and believe this? Because – for all their often pretentious (and sometimes well-meaning) drivel – they have no dark-empathy, no real esoteric-empathy, and instead just regurgitate what they imbibed from books or learnt from another pretentious mundane, or because they have deluded themselves that are they somehow and mysteriously “in-tune” with Nature and the Cosmos.

However, those who possess or who have developed the faculty of dark-empathy – who are thus in natural resonance with the abstractionless emanations of Nature and the Cosmos – know that the natural seasons we experience on Earth (such as Summer and Autumn) are not fixed and certainly are not determined by some causal abstraction called a solar calender. Neither are they, for instance, determined by a lunar calender. That is, what in northern climes is called Spring does not start on the Spring Equinox – indeed, and more empathically, the Spring Equinox is often near to mid-Spring, just as the Summer Equinox is often near mid-Summer. Instead, the beginning of Spring varies from year to year, and usually from location to location – an Adept “knows”, or feels, when Spring arises in their own particular location, because they are sensitive to, in balance with, the natural life around them, and thus feel (or rather smell) the change in the air, in the very soil; they sense, they feel, how the land around them – and its wildlife – is changing, coming back to joyous life after the cold dullness of Winter. Which is why, for instance, in esoteric-speak, we often talk and write about “alchemical seasons” – which are not fixed by some abstract solar calender, which depend on one’s location, and so on, and which are often intimated, in their beginning, by the first appearance, above the horizon where the Adept dwells, of certain stars. And which is why, for instance, many or most Adepts tend to live in rural areas.

Thus, the particular feast now often known as Samhain – and which in fact is an occurrence when the Cosmic tides (or Angles) are so aligned that it is easier to open a nexion to the acausal – varies in date from year to year and from location to location. How, therefore, does one determine its actual date? A genuine Adept – in natural resonance with the abstractionless emanations of Nature and the Cosmos – will know, and this knowing will be only relevant to their area where that Adept dwells, and cannot be abstracted out from such dwelling and thus cannot become a fixed date for others, elsewhere.

In fact, and apropos of something such as Samhain, it could be said that the ONA – with its culling, its presumption of a possible acausal existence for mortals, its understanding and use of the faculty of dark-empathy, its belief in acausal-knowing, its emphasis on the feminine, its Dark Goddess, and its testing initiatory system manifest in the Seven-Fold Way – is a far more authentic survival of Celtic Druidism (and/or primal wicca) than any of the pretentious harmless revivals that garnish so much mundane Media attention.”

That is, our Way keeps alive, and has extended, a particular ancient tradition, the Rounwytha one, once native to the British Isles.

One aspect of this tradition – of this muliebral thread that binds the nexions and individuals of the inner ONA [1] together and which thus influences the larger ONA and our kindred beyond – is the acceptance of Sapphism as natural and indeed as necessary, which is why for instance that we have and always have had many Sapphic nexions and groups.

Another aspect of this tradition is that many of our nexions and groups are led or guided by ladies of a certain breeding, because they possess qualities that we value and respect, such as manners and charm and are cultured individuals. For our inner ONA has always attached importance to good manners, and to an appreciation of music, literature, poetry, and the Arts in general. In this sense, we are quite old-fashioned, cultured, and somewhat aristocratic, and why many our kind have been and are artists, musicians, artisans, poets, academics and teachers in their exoteric lives.

It is also true to say that we often know our kind instinctively, even if they are not yet part of our family. For instance, over a quarter of a century ago I embarked upon a quest to find a few suitable individuals to guide on a personal basis; to induct into the tradition, and so expand it in what I considered was a necessary way. Over a period of several years – sometimes wearisome sometimes japerly-fun – I met with perhaps a hundred or more individuals under the guise of advocating an exoteric type of Satanism, employing various practical tests to initially screen them. All of them either failed the tests, or lacked the necessary personal qualities and the quality (if only incipient) of possessing empathy. Then I met at last, and within the space of some six months, two most suitable individuals, one a young man and one a young lady – the young man met at a rendezvous on Shrewsbury railway station, and the lady some months before through a personal introduction. I sensed immediately that both were of our empathic and cultured kind.

These qualities – empathy, manners, culture, charm, an awareness of the numinous – are not qualities that most others (and all mundanes) associate with the Left Hand Path and/or with Satanism, due in part to a misunderstanding or ignorance of what both those causal forms, those causal vehicles, represent. But these qualities are possessed by, are developed by, those involved with our tradition, both pre-ONA name and now, and serve to distinguish us from the egotistical poseurs of other LHP/Satanic groups who believe Magian clichés such as “deification of the self” and “reality is a matter of belief”, and which groups unsurprisingly attract vulgar young males and in which groups such male specimens of Homo Hubris predominate. [2]

This also explains why those of our inner Way – why the ONA itself correctly understood beyond such causal forms and restrictive terms as LHP/Satanic – melds a numinous way with a sinister way, as outlined in the first part of my essay Toward The Sinister Mysterium. And thus why our sorcery – beyond the external stages – is that of mysteriums and of esoteric empathy, with such mysteriums being our contribution to and development of The Rounwytha Tradition.

You mentioned a muliebral thread that binds the inner ONA and influences the ONA in general. Can you explain this in more detail and what muliebral means?

Muliebral is the word we use, of Latin origin, to describe a particular type of lady, one of our kind – that is, the cultured, well-mannered, lady, possessed of esoteric empathy, who has acquired a particular wisdom through some years of experience both esoteric and exoteric. This is our archetypal Lady Master, aka Mistress of Earth. She who was once a Priestess but who has developed, matured, since then.

In a more exoteric way, she is the still fecund mother of young children, and the person who holds the family together, nurtures the children, and guides them toward being cultured, resourceful, individuals with their own personalities, possessed of esoteric empathy, and yet who have all the skills and the attitude necessary to survive in a hostile world. These skills include the ability to defend one’s self, if necessary with deadly force, in a way consistent with our kindred code of honour, and also the ability, the personality, to be ruthless if necessary (again consistent with our kindred code of honour).

Thus the muliebral thread refers to the influence and importance of such a person and their qualities and abilities, as well as the striving, the quest, to acquire and develope these qualities and abilities. Note that our female archetype is neither the passive, gentle, submissive feminine archetype pedalled by the Magian and those calling themselves Wiccan, nor the strident imitation macho-man archetype pedalled by those often described by the term ‘feminists’. Instead, it is just our archetype, developed from our Rounwytha tradition – an inspiration for our new ways of living.

It can therefore be understood why our tradition, and why the Order of Nine Angles, attracts and nurtures so many women, and why our men have qualities and abilities that distinguish them from the imitation LaVey’s and the imitation Crowley’s that still so dominate certain forms of the Occult that we have become associated with, i.e. the LHP and Satanism. And if there is one expression which might usefully, if only exoterically, summarize our inner way it is that we are clans (kindred extended families) of esoteric-empaths living by our code of honour and following our own unique living tradition.

AoB
Order of Nine Angles
122 Year of Fayen

Notes

[1] The Inner ONA basically consists of individuals, known to each other personally, 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, this particular esoteric tradition. Unsurprisingly, the majority of those in this inner ONA are women.

[2] For our inner way refer, for example, to The Gentleman’s – and Noble Ladies – Brief Guide to The Dark Arts.

Sorcery and the Esoteric Nature of The Acausal
Debunking The Chaos

The Order of Nine Angles first used the term acausal nearly four decades ago, appropriating it from Myatt’s early work on Cliology and which work of his evolved to become his theory of the bifurcation (and a new ontology) of Being and thence his Physics of Acausal Energy.

In these four decades since our first use of this term, there has been much speculation – among both ONA Initiates and esoteric folk in general – about what exactly, in esoteric terms it means, and what, if any, relation this term bears to non-esoteric theories such as Chaos theory and Quantum Mechanics.

In particular, when both Chaos theory and Quantum Mechanics were fashionable subjects among mundane and Magian Occultists, attempts were made by such people to explain sorcery in terms of both those subjects, with some books and articles written by some the pretentious Occult illiterati proclaiming such things as “Chaos is the creative principle behind all magic[k]…” and “A Chaos Magician… sees beyond the systems and dogmas to the physics behind the magical force,” and even quite laughable pretentious babble such as, “I show how…the three dimensional transactional time in the HD8 interpretation of quantum and particle physics could allow divination and enchantment to occur.”

Given such babble and such attempts to link sorcery with Chaos theory and Quantum Mechanics and other such stuff, it is not surprising that our use of the term acausal to describe the realm of The Dark Gods, and our use of the term acausal energy presencing via a nexion to define ordinary sorcery, should arouse a certain curiosity among those interested in our Sinister Way.

Chaos theory, Quantum Mechanics, and Sorcery

Let’s be clear – talk of there being some relation between sorcery and current physical theories such as Chaos theory, particle Physics, and quantum mechanics, is inane; silly, stupid, and the product of a mundane intellect.

Why? Because there no relation whatsoever, since such physical theories are bunk – mere trendy and silly ideas based on causal Time – and because sorcery is not what contemporary pretentious Occult gits think it is.

Such physical theories as such gits expound upon are ideas which – in a hundred or two hundred or so years – will be seen as products of inferior thinking, just like the so-called Big Bang Theory with its ridiculous irrational assumptions – and the silly idea of so-called “Black Holes” and the even sillier idea of “dark matter” with its ridiculous ad hoc assumptions which attempt to square an inane cosmological theory with observations – will be seen as pretentious babble, the products of inferior human minds.

So, anyone who claims to be a sorcerer and who talks about Chaos theory and quantum mechanics reveals themselves as being not only an Occult charlatan but as possessed of an inferior intellect; as someone who, at best is akin to some urban teenager swept along by some craze and keen to be seen as “trendy” or “fashionable” or “cool” or whatever the latest buzz-word is. Or even worse, someone who desires to be seen as some sort of “thinker” and who needs (despite their protestations) the adulation of being some “Occult guru”.

For such individuals just cannot think – conceptualize – past the concept of causal Time, as they obviously do not posses or have not developed those skills of our Dark Arts, especially the faculty of dark-empathy, and which particular faculty would have predisposed them toward an esoteric intuition of the true, the esoteric, nature of sorcery, of thus of the acausal, and especially of the nature of acausal Time.

Why are such physical theories bunk? For two simple reasons. First, they cannot explain in any way the fundamental difference between life and inert matter. That is, what, for example, animates or infuses the physical structures of a cell to make that cell alive, and why, for instance, all living matter disobeys the first of Newton’s laws.

Second, they depend on the simple, Cosmically incorrect, notion of a linear causality, as evident in the use of conventional mathematics, and physical ideation, to describe such theories, all of which theories are based on and depend upon equations involving an abstract notion of causal, linear, time – as in differential and tensorial equations involving the variable dt (as in Newtonian mechanics, and in the Schwarzschild and other metrics deriving from the variable ds) – and which linear time cannot even be defined in any satisfactory manner sans causal linearity (as in the definition based on so-called atomic/quantum clocks). Thus, even apparently abstruse notions of Space-Time – deriving from tensorial mathematics, or some other representation – are founded on the simple, cosmologically inaccurate, notion of a causal linearality.

Why is there no link between physical theories – trendy or otherwise – and sorcery? Because the basis of sorcery is some-thing which is alive: to wit, we who practice the dark art of sorcery. Because – esoterically (that is, correctly) understood – sorcery is a living alchemy [Oh look, I am giving away more Occult secrets here]. That is, sorcery is a combination of various aspects, the most necessary and important of which are living beings – for instance, the sorcerer, and the object of sorcery, which is almost always another living being, human or otherwise. Or, expressed more precisely (esoterically) sorcery is – as all Dark Arts are-  a means whereby we shed our causal, illusive, form (of separateness) and become of the essence of Life and so can affect other Life, sometimes by becoming or imitating (being a mimesis of or for) other Life for a specific period of causal Time because “we” are the matrix of connexions that is Life in the causal.

There is thus the use of energies which are not-causal, since such energies depend on (or derive from) a living being or some living beings and since what-lives, a living being, cannot be explained by causality (linear causal reductionism) or any representation based on such causality, mathematical or otherwise (such as some current theory in Physics).

The living alchemy that is genuine sorcery explains why – in the real world we human beings all inhabit (as distinct from our dreams, and the movies) – no sorcerer, however advanced or knowledgeable they may be, can by some “magick” or spell or whatever bring a rock to life and so transform it into some living entity. What a sorcerer can do, in our real world, is affect and so change other living beings (to various degrees), be such living beings human, non-human but of our physical realm (such as animals), or esoteric (of the realm of the psyche, and which psyche includes such non-causal living entities as archetypes). [1]  What an advanced practitioner of sorcery can do or may be able to do is affect aspects of larger living entities, such as the living entity that is Nature [2] – and thus may be able, for example, to bring into being, over a natural period of earthly causal Time (that is, not instantaneously), a storm [3].

Similarly, and in respect of divination, what a genuine sorcerer does is intuit (become in sympathy with usually via dark-empathy) the Destiny (and possibly the Wyrd) of an individual. That is, in exoteric-speak they betake themselves out from the causal realm (from causal Time) and so see (and think) acausally – and often some causal form (such as Tarot images) are used in order to facilitate this esoteric type of seeing and knowing.

The living alchemy that is genuine sorcery also explains how such things as an esoteric curse work: that is, not initially by a direct, linear, causality. Thus, the living energy of a human being – that which animates them, makes them alive, and keeps them healthy and alive, is accessed and thence affected or changed by the sorcerer in some particular manner, or some nexion within the psyche of that individual is opened to allow the ingress of other, disruptive (and possible non-causal) living entities. With the effect that, over a certain period of causal Time, that individual is afflicted with misfortune and possibly illness or in some cases even death. Why over a certain period of causal Time? Because the affected living entity lives (has existence in) the causal continuum which constrains their being (constrains the acausal energy that animates them and keeps them alive).

In ONA-speak, a sorcerer is or becomes a particular type of nexion capable of accessing and presencing acausal energies.

In simple – exoteric – terms, the acausal is a naturally existing part of the Cosmos, and merely the realm or realms or continuum where acausal energy exists, and which acausal energy is a-causal in nature. That is, propagation of this energy does not, or need not, take a certain amount of causal Time, and does not involve, or may not involve, traversing a certain causal distance. Thus none of Newton’s laws apply, just as causal theories such as those of entropy or so-called “chaos” do not apply.

In esoteric terms, the acausal is the source of all the causal Life we know. That is, it is acausal energy, from the acausal, which animates all causal Life we currently know, and which enables us to change and develope ourselves, acausally interact with other living beings (in one sense – practice sorcery), and do many other things, such as develope acausal knowing, that is, understanding the acausal sanscausal abstractions [4]. In another sense, as intimated above, it is a means for us to shed the illusive apprehension of our finite causal being.

For it is causal abstractions that obscure the nature – exoteric and esoteric – of the acausal, and thus obscure the nature and reality of sorcery.

Let us consider the following bit of bunk, from someone imposing a causal abstraction on the Occult; and a bit of bunk typical both of Magian Occultism [5], and of the pretentious gits who prattle on or who have prattled on about Chaos and about sorcery but who so obviously have no understanding of sorcery let alone any esoteric skills or knowledge. Here is the bunk: “There are no gods or demons, except for those I have been conditioned into acknowledging and those I have created for myself.”

This is the attitude of a limited, and a smug, causal thinking – of assuming the Cosmos is explicable, or can become explicable, by causal theories and causal ideas (by abstractions); that the individual has, ultimately, nothing to fear because “there is nothing really eerie or dangerous or un-human in sorcery and the Occult, it’s all imagination or what others have used to scare people or get them to believe some doctrine or what I myself can conjure into being”; and that everything is not only a tool, a means, to be used, but can mastered and can easily, and should be, disposed of, blah blah mundane blah.

This is the doctrine of Magian Occultism – that “I command the powers…”; that “I can become powerful enough/knowledgeable enough” to master anything; and that, “given the right tools, the right drawings or blueprints (abstractions) I can cobble my own system together or use something from somewhere else so long as it’s useful to me…”

This is, ultimately, the urban whine of Homo Hubris – ” I’ll be safe; or I can make myself safe. I am or can be in control.” This, ultimately, is urban whine of the most pretentious among that untermenschen species, Homo Hubris: “That Reality is what I make it or what others have made it, or perceived it to be, through their causal abstractions.”

The acausal, however, allows for no such safety and no such mundane control. It cannot be disposed of if some urban git believes it is no longer useful for them or ceases “to believe in it”. It is, most importantly, not a creation of the human mind, of our consciousness. Not a matter of perception.

For, acausally, there is no subject distinct from, separate from, an object. For that distinction implies the separation of causality (between subject and object) and the linear movement of causality (some-thing passing from subject to object and vice versa) and also implies a perception (based on abstractions, such as categories) as to why the subject is or or may be different from the object. Thus, acausally, there is no perception of an object by a subject, such as ourselves. There is thus no “consciousness” to be individually aware of either such an object or of the subject itself (such as what causally we consider ourselves). There is not even any “change” – or progression or development – since there is no consciousness to perceive it and no causal linearality to measure such change.

For, acausally, there is no language as we currently understand language – because such language almost invariably (and especially Western languages) require or assume (imply) a copula, which itself implies the aforementioned distinction between some subject and some object, between subject and predicate. Between one existent and another existent, or between one subject and some object with some quality (or category) that has become to be associated with that object.

How then can we know and understand the acausal? To be pedantic (or to be esoterically precise), “we” cannot – since there is no you or I or we to apprehend it. But, less esoterically, and thus somewhat exoterically, we can only currently (outside of such Esoteric Arts as dark-empathy) apprehend the acausal by its affects on our causal realm where we have our existence, and thus the most significant affect of the acausal in the causal is, as mentioned earlier, Life itself – the acausal energy presencing in our causal continuum that animates matter and makes that matter a living entity, from the microscopic cell to we human beings to Nature.

Thus, we do not need “explanations” – or attempts at explanation – of the acausal by such causal things as “chaos”, or so-called chaos theory, quantum mechanics, particle physics, or by reference to any currently existing -isms such as some gnostic or Buddhist teaching or some exposition of some gnostic or Buddhist tenet, or even by some mathematical representation (given the current causal nature of maths). All such explanations or interpretations or comparisons are irrelevant; unhelpful; unnecessary.

To know and understand the acausal we just have to engage with it; experience it. No theories; no explanations. We have to cultivate, in ourselves, the faculties of acausal knowing and dark-empathy [6]. We have to thus come to know those causally-dwelling beings beyond our own individual being: the being of archetypes, the being of Nature and the beings that a part of, and not separate from, either Nature or that illusion of apprehension which is of our individual self. We have to become Adepts of The Dark Arts: practitioners of acausal sorcery. We have to evoke, invoke, to presence, those living beings who dwell in the acausal dimensions and who represent a type of Life beyond our causal living.

In brief, we have to live our life in a different way from ordinary mortals. Which is why we are following The Sinister Way, to The Abyss and to The Acausal Beyond.

AoB
Order of Nine Angles
121 Year of Fayen

Notes

[1] It should be remembered that the ONA uses terms such as psyche and archetype in a particular esoteric way. See, for example, A Glossary of Order of Nine Angles Terms (Version 2.01)

[2] Technically, and esoterically, Nature is defined as both a type of supra-personal being, and that innate, creative, force (that is, ψυχή) which animates physical matter and makes it living, here on this planet we call Earth.

[3] A rudimentary example of this is given in Naos.

[4] For causal abstractions, see A Glossary of Order of Nine Angles Terms (Version 2.01)

[5] The basics of Magian Occultism are outlined in the jovial article Magian Occultism, by Lianna of the Darky Sox.

[6] For a basic overview, see the ONA texts The Dark Arts of The Sinister Way and Dark-Empathy, Adeptship, and The Seven-Fold Way of the ONA.

Introduction

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

a sinister female entity, The Mistress (or Mother) of Blood. According to tradition, she is represented as a beautiful mature woman, naked from the waist up, who holds in her hand the severed head of a man.

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

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

Understood esoterically, an archetype is:

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

Thus the Dark Goddess in general, and Baphomet in particular, can be considered as types of living being, manifest most often in our psyche [1] but also capable of becoming present in our causal continuum [2].

Mythos and Aural Tradition

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

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

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

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

(Synestry: The Dark Daughters of Baphomet)

Mistress of Earth as Sinister Archetype

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

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

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

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

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

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

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

Return of The Dark Goddess

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

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

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

Furthermore, it is possible, and indeed probable, that the new tribal way of living which will evolve – and which will replace the lifeless, un-numinous, male-and-HomoHubris-dominated, abstraction of the nation-State – will veer toward a new and natural balance between male and female, made possible by the real and natural equality that the Law of The Sinister-Numen manifests and creates, and by the re-emergence of the Mistress of Earth as Sinister Archetype.

For, implicit in this archetype – as in all those who are Mistresses of Earth (of traditional nexions or otherwise) – is that necessary dark-empathy which returns us to a correct understanding and knowing of our relation to other Life through a natural and esoteric resonance with the abstractionless emanations of Nature and the Cosmos. And it is this dark-empathy – this natural, wordless, ritual-less, esoteric resonance – which is the quintessence of the old tradition, presenced in the character, the very nature, of a Rounwytha. The Mistress of Earth – the warrior sorceress – is thus, in essence, an evolutionary development of the Rounwytha, where the practical (manifest for instance in the Law of The Sinister-Numen and in an outer sinister life of dark deeds) meets and is blended and balanced with the esotericism of Dark-Empathy.

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

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

Δίκα δὲ τοῖς μὲν παθοῦσ-
ιν μαθεῖν ἐπιρρέπει [6]

and it is through a real πάθει μάθος that a genuine alchemical transformation begins. Part of which πάθει μάθος is, of course, the Rite of Internal Adept, wherein the faculty of Dark-Empathy can be discovered and cultivated.

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

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

This means wars, sacrifice, tragedy and disruption…for it is one of the duties of a Satanic Initiate to so presence the dark, and prepare the way for, or initiate, the change and evolution which always result from such things…..” To Presence The Dark [7]

AOB
Order of Nine Angles
119 Year of Fayen
(Revised 121 Year of Fayen)

Notes:

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

[2] qv. The Grimoire of Baphomet.

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

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

[5] Where it is written:

You who are the daughter of and a Gate
To our Dark Gods…

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

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

[7] For an explication of Satanism in an Aeonic context, refer to ONA texts such as Frequently Asked Questions About The Order of Nine Angles and A Glossary of Order of Nine Angles Terms, where it is stated:

According to the ONA, Satanism is a specific Left Hand Path, one aim of which is to transform, to evolve, the individual by the use of esoteric Arts, including Dark Sorcery. Another aim is, through using the Sinister Dialectic, to transform the world, and the causal itself, by – for example – returning, presencing, in the causal, not only the entity known as Satan but also others of The Dark Gods.

In essence, and thus esoterically, Satanism – as understood and practised by the ONA (presenced by means of Traditional Nexions) – is one important exoteric form appropriate to the current Aeon, and thus useful in Presencing The Dark.

Is the ONA a Satanist organization?

Yes, and also no. Yes, because Satanism – or perhaps more correctly, traditional Satanism – is one of our causal forms; part of our heritage; an important exoteric means to Presence The Dark. But our understanding of Satanism is not that of the mundanes, and in the mudanes we include most if not all of those who now consider themselves “Satanists” and who thus follow the mundane so-called “satanism” of the likes of LaVey and Aquino. Traditional Satanism is outlined in such MSS of ours as The Ontology and Theology of Traditional Satanism.

The ONA is not just “satanic” because even traditional Satanism (a term we first used, some decades ago, and now appropriated by others) is only one particular causal form linked to one particular Aeon (the current one). That is, it is only one means, one way, of currently presencing The Dark Forces; of provoking change and aiding our evolution, individual and social. That is, Satanism is but an exoteric (or public) form of the current Aeon – an outer shell which just encloses, or which can enclose/contain, some particular sinister, acausal, energies in a certain span of causal Time. Of course, most who today profess to be “satanists” will have no idea what we are talking about here, which is one reason why they are still mundanes.

Thus, we tend now – in this the Third Phase of our sinister, centuries-long, Aeonic strategy – to use the term sinister instead, to describe ourselves, and the ONA itself. Hence, we now describe the New Aeon that we seek to bring-into-being, by our practical subversion and our dark sorcery, as a sinister Aeon, rather than a Satanic Aeon, since the next Aeon will take us beyond our currently limited causal forms (beyond exoteric Satanism), and beyond the abstractions of the mundanes, who so like to pretend they understand some-thing by giving it some label or describing it by some term, some -ism or some -ology.

For the reality is that “we” cannot be defined in the simple, causal, way the mundanes want, and need.