Editing Order of Nine Angles (section)

==Organization==

{{Quote box|width=25em|align=right|quote="The ONA is a diverse, and world-wide, collective of diverse groups, tribes, and individuals, who share and who pursue similar sinister, subversive, interests, aims and life-styles, and who co-operate when necessary for their mutual benefit and in pursuit of their shared aims and objectives... The criteria for belonging to the ONA is this pursuit of similar sinister, subversive, interests, aims and life-styles, together with the desire to co-operate when it is beneficial to them and the pursuit of our shared aims. There is thus no formal ONA membership, and no Old-Aeon, mundane, hierarchy or even any rules."|source=— The ONA, 2010{{sfn|Sieg|2013|p=273}} }}

The ONA is secretive,{{sfnm|1a1=Kaplan|1y=2000a|1p=236|2a1=Introvigne|2y=2016|2p=357}} and has been described as a [[secret society]].{{sfn|Shah|Cooper|Newcombe|2023|p=1}} It lacks any central administration, instead operating as a network of individuals which it terms the "kollective".{{sfn|Monette|2013|p=88}} There is no formal initiation into the Order and thus anyone can begin following the system outlined in its writings.{{sfn|Gregorius|2023|pp=259-260}} Thus, Monette stated that the Order "is not a structured lodge or temple, but rather a movement, a subculture or perhaps metaculture that its adherents choose to embody or identify with".{{sfn|Monette|2013|p=89}} Monette suggested that this absence of a centralised structure would aid the Order's survival, because its fate would not be invested solely in one particular leader.{{sfn|Monette|2013|p=92}} 

The ONA dislikes the term "member", instead favouring the word "associate".{{sfn|Monette|2013|p=89}} Most of those engaged with the Order's teachings appear to operate solitarily,{{sfn|Gregorius|2023|p=260}} although the group also comprises autonomous [[Covert cell|cells]] known as "nexions".{{sfn|Monette|2013|p=88}} The original cell, based in Shropshire, is known as "Nexion Zero", with the majority of subsequent groups having been established in Britain, Ireland, and Germany. Nexions and other associated groups have been established in the United States, Australia, Brazil, Egypt, Italy, Spain, Portugal, Poland, Serbia, Russia and South Africa.{{sfn|Monette|2013|p=88}} Some of these groups, such as the U.S.-based Tempel ov Blood, describe themselves as being distinct from the ONA while both having been greatly influenced by it and having connections to it.{{sfn|Monette|2013|pp=89, 90}} According to some ONA texts, certain nexions only permit membership to family members or close friends of existing members.{{sfn|Shah|Cooper|Newcombe|2023|p=8}}

===Outer representative===

Monette wrote that "there is no central authority within the ONA,"{{sfn|Monette|2013|p=92}} while Senholt believed that the group "does not award titles".{{sfn|Senholt|2013|p=259}}
Several academics have highlighted the existence of a position within the ONA called an "Outer Representative", who serves as an official spokesperson.{{sfnm|1a1=Monette|1y=2013|1p=93|2a1=Senholt|2y=2013|2p=256}} The first to publicly claim to be the group's "Outer Representative" was Richard Moult, an artist and composer from Shropshire who used the pseudonym of "Christos Beest".{{sfnm|1a1=Monette|1y=2013|1p=93|2a1=Senholt|2y=2013|2p=256}} Moult was followed as "Outer Representative" by "Vilnius Thornian", who held the position from 1996 to 2002,{{sfn|Monette|2013|p=93}} and who has been identified by ONA insiders as [[Michael W. Ford]].{{sfn|Monette|2013|p=113}} Subsequently, the blog of the White Star Acception claimed that group member Chloe Ortega was the ONA's Outer Representative,{{sfn|Sieg|2013|p=272}} while in 2013, an American woman using the name "Jall" appeared claiming the role.{{sfn|Monette|2013|p=93}}
More broadly, references have also been made to an "Old Guard" of longstanding and senior group members. Individuals linked to this Old Guard have included Christos Beest, Sinister Moon, Dark Logos, and Pointy Hat,{{sfn|Monette|2013|p=92}} although in 2011 they stated that they would withdraw from the public sphere.{{sfn|Monette|2013|p=93}}

===Niners, Balobians, and Rounwytha===

In 2012, Long stated that those affiliated with the Order fell into six different categories: associates of traditional nexions, Niners, Balobians, gang and tribe members, followers of the Rounwytha tradition, and those involved with ONA-inspired groups.{{sfn|Monette|2013|p=88}}
In the ONA's terminology, the terms "Drecc" and "Niner" refer to folk-based or gang-based culture or individuals who support the Order's aims by practical (including criminal) means rather than esoteric ones.{{sfn|Monette|2013|p=89}} One such group is the White Star Acception, who claim to have perpetrated rapes, assaults, and robberies in order to advance the group's power; Sieg noted that the reality of these actions has not been verified.{{sfn|Sieg|2013|pp=270–271}}
A Balobian is an artist or musician who contributes to the group through their production of [[fine art]].{{sfn|Monette|2013|p=89}} 

The term ''Rounwytha'' is likely modelled on the [[Old English]] term ''rún-wita'', meaning a person acquainted with secrets or mysteries.{{sfn|Doyle White|2018|pp=159-160}} According to the ONA, the Rounwytha comprise a tradition of folk-mystics exhibiting [[psychic]] powers that reflect their embodiment of the "sinister feminine archetype". Although a minority are men, most Rounwytha are female, and they often live reclusively as part of small and often lesbian groups.{{sfnm|1a1=Monette|1y=2013|1pp=88, 89, 114–115|2a1=Sieg|2y=2013|2p=267}} ONA writings identify the Rounwytha largely with the Camlad group, which it claimed was based in parts of southern [[Shropshire]] and Herefordshire.{{sfn|Doyle White|2018|pp=159-160}} Long reported that these Rounwytha were integrated into the ONA during the early 1970s, but that this was largely "in name only", for these members remained "independent and reclusive". The ONA further reported that by 2011 "the few extant traditional members [were] no longer" part of the ONA.{{sfn|Doyle White|2018|p=95}} Doyle White suggested that there "nothing intrinsically implausible" in the idea that Long might have been in contact with a small number of women, living in the Welsh Marches during the 1960s and 1970s, who were involved in esoteric practices and identified themselves as part of a group.{{sfn|Doyle White|2018|p=160}}