Understanding Right view From what I understand as far as the Theravadin tradition goes right view is seeing things as they are instead of through our own filters, conditioning, beliefs etc. 

So if I have some pain it is just pain and I don't need to see it as pleasant or unpleasant then buy into a narrative etc that might say for example 'I hate this pain, why me' the same can be said for joy 'I love feeling like this, I wish it wouldn't end'. That if we push things away and crave for things to stay then we are not accepting the reality of dukkha, anicca and anatta and we cause ourselves suffering. 

So when we sit in meditation and just notice the raw sensations and note hearing hearing, pain pain, numb numb, thinking thinking etc we are training our minds to not react to these things in our lives which can then lead to right thought and right action etc and we become more peaceful.

So this is what I have practiced for over 7 years. I have noticed some changes but not a lot. It's very difficult to not react to things. Its also very difficult to find a balance so that one doesn't end up being a passive doormat. My life feels like an endless barrage of things that rub me the wrong way. I feel immense anxiety most days many times.

If I see something happening in my world and I feel a reaction within such as anger stirring I'm wondering do I just note anger anger and then try not to lash out and react?   If I have dark angry thoughts is it too late? Have I already entered into the territory of wrong view? Or is it good that I'm noticing then not reacting? Because I honestly can't see a future day when I don't feel ill will and anger at stuff and people. I so far have not been able to notice the sensation before the anger or whatever arises. It happens in a split second. Occurrence - Anger - Boom.
Right View is actually not &quot;seeing things as they are&quot;. &quot;Seeing things as they are&quot; (yathābhūtaṃ passāmī) is a high level of insight that leads to liberation; as follows:

For a person who knows &amp; sees things as they actually are, there is no
need for an act of will, 'May I feel disenchantment.' It is in the
nature of things that a person who knows &amp; sees things as they
actually are feels disenchantment.
AN 11.2

Right View is much more basic. Right View is having an understanding of the basics and can be intellectual at first. Right View includes the following:

And what are the roots of what is unskillful? Greed is a root of what is unskillful, aversion is a root of what is unskillful, delusion is a root of what is unskillful. These are termed the roots of what is unskillful.
And what are the roots of what is skillful? Lack of greed is a root of what is skillful, lack of aversion is a root of what is skillful, lack of delusion is a root of what is skillful. These are termed the roots of what is skillful.
The Discourse on Right View.

So, yes, if you have dark angry thoughts is it too late. You have already entered into the territory of wrong view.
However, it is certainly good (actually ideal) that you are noticing then not reacting! You don't want to react because that leads to big trouble &amp; danger.
When it happens in a split second, its OK. When its Anger - Boom; its OK. Just don't act upon it.
The suttas say:

One makes an effort for the abandoning of wrong view &amp; for entering
into right view: This is one's right effort. One is mindful to abandon
wrong view &amp; to enter &amp; remain in right view: This is one's right
mindfulness. Thus these three qualities — right view, right effort &amp;
right mindfulness — run &amp; circle around right view.
MN 117

Even the Buddha-To-Be had angry thoughts, as follows; but used reasoning to think about his angry thoughts:

And as I remained thus heedful, ardent &amp; resolute, thinking imbued
with ill will arose in me. I discerned that 'Thinking imbued with ill
will has arisen in me; and that leads to my own affliction or to the
affliction of others or to the affliction of both. It obstructs
discernment, promotes vexation &amp; does not lead to Unbinding.'
&quot;As I noticed that it leads to my own affliction, it subsided. As I
noticed that it leads to the affliction of others... to the affliction
of both... it obstructs discernment, promotes vexation, &amp; does not
lead to Unbinding, it subsided. Whenever thinking imbued with ill will
had arisen, I simply abandoned it, dispelled it, wiped it out of
existence.
MN 19