A Perspicacious Example

Order of Nine Angles


A Perspicacious Example

We wish to draw the attention of our readers to the peregrinations of someone – apparently inspired by the O9A – who is undertaking his own septenary anados and whose writings concerning his peregrinations and that anados are perceptive and illustrative of just how different the rational “sinister-numinous” O9A approach is compared to that of all other modern self-described occultists. That this seeker after gnosis occasionally references the life and writings of a certain Mr Myatt is interesting and perhaps indicative.

Here are just two representative examples of the perspicacity of this modern Occultist.

1. “The Geist connects the Causal and the Acausal, and here were are talking about its fiery, martial character. It is eternal yet Faustian, and as such its drive should fuel you. As you look at the illustration of the Sphere of Mars imagine yourself standing in that particular extraterrestial landscape. Enjoy its destabilizing power.

The workings of Destruction and Sacrifice are situated on three levels indicating the fact that we are a being-in-the-world, being-with-others, and connected with the Cosmic. You simply cannot understand these qualities without looking at the whole Cosmic picture. As an Alchemist I strive for Unity, the Great All. The Light and the Shadow aspects of Mars make it even more complex, but complete. It is a lifelong study, search and experience that demands Destruction and Sacrifice. Myatt already emphasized this: the need for humility. With Bataille we could say: be prepared to Sacrifice all Reason and delve into this Night of Violence. Only then, we can emerge enlightened and worthy to receive the Wisdom and Wealth offered by Jupiter.”

2. “Mercury – as god, planet or metal – is the changing substance itself, a fluid, and strictly speaking does not belong to the different phases. Mercury is the changing matter itself and Jung called it an archetypical symbol which encompasses many contradictions. As the collective unconscious is very complex Mercury has multiple forms.

Look at the illustration of Mercury and follow those lines, a fluidized surface as it were. An image of ever becoming, a never ending process which is not just a stage but the whole alchemical process of individuation as a whole. Look at your life, the lives of those close to you: all lines traversing the Lebenswelt around you. See how they interact and inter-connect for there lies growth and inner transformation. Benefit from the interconnectedness, a Being-with-Others as Myatt has exemplified in his Numinous Mysticism. Like blood the energy flows through us and by connecting with others we create a Sacred Space.”

Source of the quotations: https://ecstatic-darkness.com/


Perspective angulaire 2

Order of Nine Angles


Ces notes introductives sur l’Ordre des Neuf Angles ont été rédigées en guise de préface à la traduction du Black Book of Satan qui sera publiée en plusieurs parties dans le magazine Arsenestre (à paraître).


Introduction to The Philosophy of The Numen

Editorial Note: We reproduce here a 2010 article by David Myatt (revised by him in January 2011) and which article – about his ‘numinous way’ – was one of the many he, post-2012, rejected when he evolved that ‘numinous way’ into his ‘philosophy of pathei-mathos’. In a 2014 note titled ‘Disclaimer’ he wrote: {quote} I reject and disown all my pre-2011 writings and effusions, with the exception of my Greek translations, the poetry included in the published collection ‘One Exquisite Silence’ (ISBN 978-1484179932), some private letters written between 2002 and 2011, and those few items about my since much revised ‘numinous way’ which are included in post-2012 publications such as ‘The Numinous Way of Pathei-Mathos’ (ISBN 978-1484096642). {/quote}

The reason for his rejection of this Introduction to the Philosophy of The Numen article seems inscrutable to us, given that it raises some interesting points which as far we know he has not subsequently returned to and given that – at least to us – it does not, with one exception, seem to conflict with his post-2012 writings about his ‘philosophy of pathei-mathos’. That exception is his paragraphs about democracy and ‘the state’ in footnote 7. Whatever the reason for its rejection, it reveals something about the evolution of his thought; an evolution he wrote about in his 2012 essay The Development of the Numinous Way.

Naos: Un guide pratique de la Magie Moderne, 8

Part 8 of the French translation of the O9A text Naos is now (January 2016) available at

The section deals with the stage of Internal Adept.

The translations of previous sections (1-7) of Naos are available here: http://www.chaosophie.net/?cat=89

A Modern Pagan Philosophy

David Myatt

David Myatt

A Modern Pagan Philosophy

It is my contention that the philosophy – the weltanschauung – advanced by David Myatt between 2012 and 2015 {1}, and named by him as ‘the philosophy of pathei-mathos’, is not only a modern expression of the Western mystical tradition {2} but also a pagan philosophy.

In respect of mysticism, a mystic is a person (i) who by means such as contemplation desires a selfless awareness of God or of Reality, ‘the cosmic order’, or (ii) who accepts that there is a spiritual apprehension of certain truths which transcend the temporal. This apprehension certainly applies to Myatt’s philosophy, based as it is on what Myatt terms ‘the acausal knowing’ resulting from empathy and pathei-mathos {3}.

In respect of paganism, it is generally defined – from the classical Latin paganus, and ignoring the modern re-interpretation of the word by self-described contemporary pagans – as meaning “of or belonging to a rural community” in contrast to belonging to an urban or a more organized community (such as a religious Church), from whence derived the later (c. 1440 CE, post Morte Arthure) description of a pagan as a non-Christian, a ‘heathen’ (Old English hǽðen), and thus as describing a person who holds a religious belief which is neither Christian, Jewish, nor Muslim.

Myatt however provides his own, rather more philosophical, definition, relating as his definition does to the paganism of the Western, Greco-Roman, tradition. Thus Myatt – paraphrasing a passage from Cicero’s De Natura Deorum and quoting the original Latin – defines paganism as

“an apprehension of the complete unity (a cosmic order, κόσμος, mundus) beyond the apparent parts of that unity, together with the perceiveration that we mortals – albeit a mere and fallible part of the unity – have been gifted with our existence so that we may perceive and understand this unity, and, having so perceived, may ourselves seek to be whole, and thus become as balanced (perfectus), as harmonious, as the unity itself: Neque enim est quicquam aliud praeter mundum quoi nihil absit quodque undique aptum atque perfectum expletumque sit omnibus suis numeris et partibus […] ipse autem homo ortus est ad mundum contemplandum et imitandum – nullo modo perfectus, sed est quaedam particula perfecti.” {4}

Which apprehension of the κόσμος certainly describes Myatt’s philosophy where

“there is a perceiveration of our φύσις; of us as – and not separate from – the Cosmos: a knowledge of ourselves as the Cosmos presenced (embodied, incarnated) in a particular time and place and in a particular way. Of how we affect or can affect other effluvia, other livings beings, in either a harmful or a non-harming manner. An apprehension, that is, of the genesis of suffering and of how we, as human beings possessed of the faculties of reason, of honour, and of empathy, have the ability to cease to harm other living beings. Furthermore, and in respect of the genesis of suffering, this particular perceiveration provides an important insight about ourselves, as conscious beings; which insight is of the division we mistakenly but understandably make, and have made, consciously or unconsciously, between our own being – our ipseity – and that of other living beings, whereas such a distinction is only an illusion – appearance, hubris, a manufactured abstraction – and the genesis of such suffering as we have inflicted for millennia, and continue to inflict, on other life, human and otherwise.” {5}

Furthermore, there is an emphasis in Myatt’s philosophy on balancing within ourselves ‘the masculous’ with ‘the muliebral’ in order that we may not only perceive the unity beyond what Myatt terms ‘the illusion of ipseity’ {6} but also become as harmonious as that unity; a unity achievable – according to Myatt – be developing and using our faculty of empathy and by cultivating the virtue of personal honour, which virtue manifests, ‘presences’, that self-restraint – that moderation – described by the Greek term εὐταξία {5}.

Masculous And Muliebral

One of the unique features of Myatt’s philosophy, and thus of his paganism, is the distinction he makes between the masculous and the muliebral aspects of our human nature. In Some Conjectures Concerning Our Nexible Physis he writes of the necessity of the muliebral virtues

“which, combined, manifest an enantiodromiacal change in our human physis and which change, which balancing of the masculous with the muliebral, consequently could evolve us beyond the patriarchal ethos, and the masculous societies, which have been such a feature of human life on this planet for the past three thousand years, genesis as that ethos and those societies have been of so much grieving.” {7}

For according to Myatt

“it is the muliebral virtues which evolve us as conscious beings, which presence sustainable millennial change. Virtues such as empathy, compassion, humility, and that loyal shared personal love which humanizes those masculous talking-mammals of the Anthropocene, and which masculous talking-mammals have – thousand year following thousand year – caused so much suffering to, and killed, so many other living beings, human and otherwise.” {8}

In effect Myatt is suggesting that the solution to the problem of suffering – the answer to the question of ‘good and evil’ – lies not in politics, nor in religion, nor in supra-personal social change, and certainly not in revolutions, invasions, and wars, but in ourselves by us as individuals valuing and cultivating the muliebral virtues. What this means in practical terms – although Myatt himself does not directly spell it out but rather implies it – is men appreciating women, treating them honourably and as equals, and cultivating in their own lives muliebral virtues such as εὐταξία, empathy, and compassion.

This emphasis on the muliebral, and thus on internal balance, distinguishes Myatt’s philosophy from other philosophies, ancient and modern, most of which philosophies are imbued with a decidedly masculous ethos; and none of which emphasize personal virtues such as honour and empathy, and the ethics derived therefrom; and none of which have an ontology of causal and acausal being.

Which Myattian ontology is crucial to understanding such an emphasis on the muliebral and the enantiodromiacal change in our physis resulting from us perceiving and understanding (via empathy and pathei-mathos) the unity beyond the unnecessary division between the masculous and the muliebral and the other divisions we make based on abstractions, denotatum, and ipseity.

As Myatt explains,

“empathy and pathei-mathos incline us to suggest that ipseity is an illusion of perspective: that there is, fundamentally, no division between ‘us’ – as some individual sentient, mortal being – and what has hitherto been understood and named as the Unity, The One, God, The Eternal. That ‘we’ are not ‘observers’ but rather Being existing as Being exists and is presenced in the Cosmos. That thus all our striving, individually and collectively when based on some ideal or on some form – some abstraction and what is derived therefrom, such as ideology and dogma – always is or becomes sad/tragic, and which recurrence of sadness/tragedy, generation following generation, is perhaps even inevitable unless and until we live according to the wordless knowing that empathy and pathei-mathos reveal.” {9}

A Modern Paganism

Contrary to contemporary neo-pagan revivalism – with its made-up beliefs, practices, romanticism, rituals, and lack of philosophical rigour – Myatt has not only produced a modern pagan philosophy with a unique epistemology, a unique ontology, and a unique theory of ethics {10} but also continued and creatively added to the classical – that is, Western, pre-Christian – pagan and mystical traditions.

For Myatt has asked

(i) if Being – whether denoted by terms such as acausal, born-less, θεός The One, The Divine, God, The Eternal, Mονάς – can be apprehended (or defined) by some-things which are causal (denoted by terms such as spatial, temporal, renewance), and (ii) whether this ‘acausal Being’ is the origin or the genesis or ‘the artisan’ or the creator of both causal being (including ‘time’, and ‘change’) and of causal living beings such as ourselves.

That is, (i) has causal spatially-existing being ’emerged from’ – or been created by – acausal Being, and (ii) are causal beings – such as ourselves – an aspect or emanation of acausal Being? {9}

His answer:

“formulating such a question in such terms – causal/acausal; whole/parts; eternal/temporal; ipseity/unity; emergent from/genesis of – is a mis-apprehension of what-is because such denoting is ‘us as observer’ (i) positing, as Plato did, such things as a theory regarding ‘the ideal’, and/or (ii) constructing a form or abstraction (ἰδέᾳ) which we then presume to project onto what is assumed to be ‘external’ to us, both of which present us with only an illusion of understanding and meaning because implicit in such theories and in all such constructed forms are (i) an opposite (an ‘other’) and (ii) the potentiality for discord (dialectical or otherwise) between such opposites and/or because of a pursuit of what is regarded as ‘the ideal’ of some-thing.” {9}

Which led Myatt to suggest that Being, and our own physis, can be discovered – known and understood – by empathy and pathei-mathos which both by-pass abstractions, denotatum, and opposites, and enable us to appreciate the numinosity of Being.

What therefore is the wordless knowing that empathy and pathei-mathos reveal? According to Myatt

“it is the knowing manifest in our human culture of pathei-mathos. The knowing communicated to us, for example, by art, music, literature, and manifest in the lives of those who presenced, in their living, compassion, love, and honour. Germane to this knowing is that – unlike a form or an abstraction – it is always personal (limited in its applicability) and can only be embodied in and presenced by some-thing or by some-one which or who lives. That is, it cannot be abstracted out of the living, the personal, moment of its presencing by someone or abstracted out from its living apprehension by others in the immediacy-of-the-moment, and thus cannot become ‘an ideal’ or form the foundation for some dogma or ideology or supra-personal faith.” {9}

Which is a rather succinct description of the essence, the ethos, of the Western pagan and mystic traditions where each individual acquires a personal, non-dogmatic, apprehension of certain truths which transcend the temporal.

R. Parker

{1} David Myatt’s philosophy is outlined in four collections of essays published between 2013 and 2015. The works – available both as printed books and as pdf files from his website via the following link, https://davidmyatt.wordpress.com/2014/10/07/writings-concerning-the-philosophy-of-pathei-mathos/ – are as follows:

i) The Numinous Way of Pathei-Mathos. 2013. ISBN-13: 978-1484096642.
ii) Religion, Empathy, and Pathei-Mathos. 2013. ISBN-13: 978-1484097984.
iii) One Vagabond In Exile From The Gods: Some Personal and Metaphysical Musings. 2014. ISBN-13: 978-1502396105.
iv) Sarigthersa: Some Recent Essays. 2015. ISBN-13: 978-1512137149.

{2} The words ‘mystical’ and ‘mysticism’ are derived from the term mystic, the etymology and English usage of which are:

i) Etymology:

° Classical Latin mysticus, relating to sacred mysteries, mysterious;
° Post-classical Latin, in addition to the above: symbolic, allegorical;
° Ancient Greek μυστικός, relating to sacred mysteries;
° Hellenistic Greek μυστικός, initiate; plural, μυστικόι; also: symbolic,
allegorical, spiritual, esoteric, mysterious, occult;
° Byzantine Greek (5th century CE ) μυστικόν, mystical doctrine.

ii) English usage:

° noun: symbolic, allegorical (c. 1350);
° noun: an exponent or advocate of mystical theology;
° noun: a person who by means such as contemplation desires a selfless awareness of God or ‘the cosmic order’ (mundus), or who accepts that there is a spiritual apprehension of certain truths which transcend the temporal;
° adjective: esoteric, mysterious, [equivalent in usage to ‘mystical’]
° adjective: of or relating to esoteric rites [equivalent in usage to ‘mystical’]

{3} As Myatt writes, the following articles, “a few caveats notwithstanding, provide a reasonable summary of the main points” of his philosophy: JR Wright, A Modern Mystic: David Myatt And The Way of Pathei-Mathos, 2015. [https://davidmyatt.files.wordpress.com/2015/11/dwm-modern-mystic-v7b.pdf] and R. Parker: An Overview of David Myatt’s Philosophy of Pathei-Mathos, 2014. [https://davidmyatt.files.wordpress.com/2015/08/overview-myatt-philos-pathei-mathos-v2.pdf]

{4} Education And The Culture Of Pathei-Mathos. The essay is included in Myatt’s One Vagabond In Exile From The Gods.

{5} The Way Of Pathei-Mathos – A Précis. qv. Myatt’s One Vagabond In Exile From The Gods.

{6} Myatt discusses ‘the illusion of ipseity’ in several of his essays, including Towards Understanding The Acausal (qv. One Vagabond In Exile From The Gods) and Personal Reflexions On Some Metaphysical Questions (qv. Sarigthersa: Some Recent Essays).

{7} qv. Sarigthersa: Some Recent Essays.

{8} Some Questions For DWM (2014). Included in One Vagabond In Exile From The Gods.

{9} Personal Reflexions On Some Metaphysical Questions. qv. Sarigthersa: Some Recent Essays.

{10} His ontology, ethics, and epistemology are described by Myatt in The Way Of Pathei-Mathos – A Précis (qv. One Vagabond In Exile From The Gods) and also discussed in the two articles mentioned in footnote {3}.


Order of Nine Angles

The O9A Septenary

Alchemical And Hermetic Antecedents Of The O9A
(pdf, 27 Mb)

The texts included in this pdf compilation provide an overview of the alchemical tradition of the Order of Nine Angles and how that tradition relates to the Seven Fold Way. It should thus enable both those beginning their own Occult quest according to an O9A praxis, and those interested in O9A esoteric philosophy, to better appreciate not only how the O9A differs from other modern Occult groups but also how the O9A has maintained links to, and manifests some of the esoteric knowledge of, more ancient Occult traditions. Ancient Occult traditions, and esoteric knowledge, entirely absent from the literature about and produced by all other modern Occult groups, all of which groups (and the persons associated with them) have bought into, and reproduced, the distorted ‘qabalistic’ tradition of the likes of Alphonse Louis Constant, MacGregor Mathers and Crowley, and/or who (like Howard Stanton Levey and Aquino and Crowley) simply continued and aided the de-evolutionary masculous, patriarchal, ethos. In contrast to that patriarchal ethos – which has dominated the world, East and West, for millennia – the O9A tradition is of ἀρρενόθηλυς: of balancing the masculous with the muliebral through pathei-mathos both Occult and exoteric.



° Introduction
° Alchemy And The Sinisterly-Numinous Tradition
° Lapis Philosophicus, Isaac Newton, And The Septenary System
° Azoth: Western Alchemy And The Seven Fold Way Of The O9A
° Hermetic Origins Of The O9A
° Perusing The Seven Fold Way
° The Septenary Anados and Life After Death
° Further Reading

O9A Occultism

Order of Nine Angles


O9A Occultism

A Bosnian O9A nexion (ABG Lodge) – in an interesting comment on David Myatt’s 1990s neo-nazi Reichsfolk {1} text Occultism and National-Socialism (pdf) – recently wrote:

Though explicitly anti-occult, although not written for and on behalf of ONA [Order of Nine Angles], this text, perhaps most of all, hints at some truths related to ONA and “ONA occultism”. All you need to do is to replace the term “national socialism” with “o9a” or “sinisterly-numinous tradition”, and the term “Nazarene / Judah / Occult” with “Magian” and you have one image that reveals much.

In a sense, ONA / o9a is the evolution of the essence behind National Socialism, the evolution of this pagan spirit and lifestyle of our ancestors, that was and is incomparably far from anything that now passes as occult. Within the system, society, communities where there is no need for suppression and concealment of certain aspects of our nature, the need for the occult as such becomes superfluous. If some aspects of our nature simply are lived and understood as such as they are – as part of an organic whole, there is no need for them to be hidden behind abstraction and symbols, or different kinds of bogey-men. Precisely because of this real-life, physical experience, a way of life and a certain attitude towards life, are found by ONA to be true initiation through to wisdom – in contrast to abstraction, symbols and funny ceremonials, aimed at providing (at least through simulation and psycho-drama) compensation for something that is missing in the lives of individuals and civilization, or is repressed by society and (again) abstract moral and legal constraints. Thus, the Occult, such as it is, represents only a symptom of what is called “the Magian distortion” by ONA. This term refers to everything and all that tries mould human into some, for them, unnatural and restrictive framework. In the last few years, ONA has revealed and emphasized what some people always knew – that ONA is not simply Satanism, but that Satanism in ONA has a particular and specific function. Equally, any form of occultism that came from ONA, any philosophical or political form that came from ONA just had a specific function and had nothing to do with the very essence of what ONA is. In short, the form of ONA Satanism aims at undermining the modern Satanism, each occult and political form emerged within ONA, or under its influence aims to undermine Occult and Politics (distorted civilization) as such.

What is the true “acausal magick” of the Order of Nine Angles is exclusively linked to the life and the way of life of the individual and particular communities (family, clan, nexions, tribes) and it is incomparably far from the conventional occultism and all that same implies – Something especially unfathomable just for those who fell for the “sin” of occultism. These are mainly those occult fetishists, or occultheads, as friends and I call them internally, who had persistently been digging around some ruins of the past, amused by dead things, not  understanding, as CB once said, that we who live today are secrets of that past, and the mystery of the future. All forms serve only one, time-specific purpose, then they become useless. Therefore,  ONA don’t seek to, like neo-Nazis, just chant “Hail Hitler!” and to live on WW2 sentiments, and is unlike neo-pagans who are trying to revive long-dead gods and monuments of the past, but seeks to evolve the substance of our pagan heritage and National Socialism in order to respond to the challenges and needs of the present moment; seeks to emulate the very essence of what is Satan (sinister) and Lucifer (numinous)  without all the childish notions of the same that appeared under the influence Magian distortion, inherited by the occult – and within a single sinisterly-numinous organic whole, which includes the individual, the species, nature and Cosmos.


{1} For further information on Reichsfolk (published by academics) refer to (a) Kaplan, J: Encyclopedia of White Power: A Sourcebook on the Radical Racist Right. Rowman & Littlefield (2000). pp 251-252; pp 216f; and (b) Taguieff, Pierre-André. Prêcheurs de haine: Traversée de la judéophobie planétaire, Paris, Mille et une Nuits, Essai, (2004) pp. 788-789.

On the connection of Reichsfolk with the ONA, refer to Jeffrey Kaplan & Heléne Lööw: The Cultic Milieu: Oppositional Subcultures in an Age of Globalization. Rowman Altamira, 2002. p 254.