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/


Lambasting Levey And Aquino


Contents include:

§ Anton LaVey And Anton Long: A Study In Modern Satanism
§ Knowledge And Culture Verses Plebeian Pretentiousness
§ The Satanic Bible
§ Michael Aquino Sounds Off Again About The Order Of Nine Angles
§ The Sad Sad Story of Michael Aquino

Order of Nine Angles


On Leaving The O9A


From the Introduction:


Given that someone else has – via the internet of course – recently announced that they are “leaving” the Order of Nine Angles (ONA, O9A) because they are upset about what some ONA persons have written and because they do not agree with “this” or with “that”, we reproduce below an apposite article from 2013 about such “leaving”.

Apropos of which, the common themes behind those who publicly announce their “leaving” – and then go to be critical of and/or make accusations about the ONA – are one or more or all of the following:
(i) they have failed to disentangle the exoteric (the outer) from the esoteric (the inner), and thus have become lost in or confused by our Labyrinthos Mythologicus 1 ;
(ii) they have failed to understand just what the ONA is, and thus why there is, esoterically, no “joining” and no “leaving” some “entity” designated by the term “Order of Nine Angles”;
(iii) their lack of scholarly esoteric knowledge evident in their inability to write a scholarly critique of items in a compilation such as The Esoteric Hermeticism Of The Order Of Nine Angles  2 .

Doubtless this recent announcement about “leaving” – and the critical comments and accusations made about the ONA – will be seized upon by latter-day satanists, and unscholarly others, as “proof” that the ONA is “dead” and/or as confirmation of their own shallow, exoteric, personal opinion about the ONA.

But, as the article below states, such a “leaving” – en-wrapped in critical comments – has happened many times over the past two decades. And it has made no difference, and it cannot make any difference, to the esoteric philosophy 3 and the praxises 4 that presence (which are) the Order of Nine Angles. That they – and others – do not seem to understand this is most amusing, and of course indicative.

December 2016

1) https://omega9alpha.wordpress.com/labyrinthos-mythologicus/
2) https://omega9alpha.wordpress.com/2016/03/30/the-esoteric-hermeticism-of-the-order-of-nine-angles/
3) https://omega9alpha.wordpress.com/esoteric-philosophy/
4) https://omega9alpha.wordpress.com/complete-o9a-guide/



Order of Nine Angles


This was not what he expected. He had spent months, following his reading of The Satanic Bible, posting replies on self-described ‘satanic’ internet forums to such an extent that he – or rather his self-assumed pseudonym – had garnered a certain positive reputation among other self-described ‘satanists’ all of whom seemed to revere and regularly quote that book written as it was by a certain Howard Stanton Levey, who of course used a pseudonym in order to hide his real identity, given the plagiaristic nature of most of the contents of that mass-produced and now rather popular book.

Plying him with praise – massaging his ego – they, using the ‘private message’ facilities on such internet forums, had enticed him here on a warm albeit cloudy day in late August. Enticed, because the messages were supposedly from a young woman who had expressed an interest in him given – or so she said – his knowledge of satanism. And which messages had sometimes included a web-link to suggestive images of a certain young women.

So there he was, a mere nineteen years of age and self-assured as he was, waiting in the fading twilight for the promised tryst with that voluptuous young woman. Waiting, hoping, his head-piece filled with both sexual and egoistic dreams. There: where ancient, twisted, often moss-covered, trees of Oak had settled and grown near a long-abandoned stone quarry in the county borderland that marked the edge of the English Peak District national park.

Waited, until he could but dimly see a figure approach him. Then she and him were both smiling, if for different reasons; and he was so intent on leering at her that he neither saw nor heard the approach of those behind him: those three women who crept upon him to bind his wrists behind his back.

Of course he struggled; or tried to. Kicking out and shouting obscenities as he lay, bound, on his back. For was he not a proud satanist who believed in indulgence, in treating those who annoyed you cruelly and without mercy, in what lex talionis meant and implied? Who was he – with his youthful masculine body honed by regular training in a gym – to be subdued by mere women?

But they were mocking him before, in the twilight dark, placing a hood over his head, gagging him, and carrying him down toward a nearby narrow stream where heavy stones were placed on his legs, arms, abdomen, and chest; almost – but not quite – crushing them.

So it was that he, supine, heard a feminine voice declaim:

Here is he who believed he knew our secret:
But just look at him now and laugh
For we have so easily overcome his much-believed-in outer strength.

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

I, who crushes your enemies and who washes in a basin full of
Their blood.
For you are my daughters and a nexion to our Dark Gods:
Before you my sisters I offer you this body so that his blood
Will feed your virgin flesh.

He heard laughter, the sound of bottles of Champagne being opened, and then – not that long thereafter – felt the dreadful pain as a sharp long-bladed knife slit his throat. So he gasped, gurgled, as his life-blood drained away, some of it collected in a basin to be smeared on breasts and faces.


Sister Morgan
Dark Daughters of Baphomet
127 Year Of Fayen

Source: https://sinistervignettes.wordpress.com/2016/08/27/not-what-he-expected/


Order of Nine Angles


Quelques mots sur le vocabulaire de l’ONA


Editorial Note: We reproduce here the introduction to a recent French translation of the O9A’s Glossary of Order of Nine Angles Terms (version 3.07 dated 123 Year of Fayen, and available in English as a pdf here), and which introduction makes several interesting (and also esoteric) points overlooked by latter-day satanists in particular and by O9A detractors in general.



Quelques mots sur le vocabulaire de l’ONA

Ainsi que précisé dans la note introductive ci-dessous, l’Ordre des Neuf Angles possède un lexique propre, susceptible de dérouter le lecteur. La manipulation du vocabulaire et de la syntaxe est en effet l’un des traits saillants de la démarche de l’ONA depuis ses origines. Elle prend plusieurs formes :

  • le recours à des tournures ou des formes nominales archaïques, à l’étymologie plus ou moins obscure (ex. : Rounwytha, Thernning, Kunnleik etc.) marquant l’ancienneté et le caractère indigène européen de la Tradition à laquelle l’Ordre se rattache ;
  • le « détournement » de certains concepts (ex. : Wyrd, dont l’acception diffère un peu de ce à quoi elle se réfère dans la tradition nordique) visant à les intégrer à son propre système ;
  • la reprise constante de concepts initialement développés par David Myatt, bien que ce dernier n’ait jamais confirmé ses liens avec l’O9A ni qu’il était Anton Long (ex. : Pathei-Mathos, Anados etc.) ; cela génère un enrichissement constant du vocabulaire propre à l’ordre auquel s’ajoutent par ailleurs les créations de ses « jeunes pousses » lorsqu’elles sont validées par la vieille garde (ex. : Drecc…) ;
  • la création de mots-valises nouveaux (ex. : Balobians) ;
  • l’utilisation de mots étrangers qui renvoient implicitement à un environnement intellectuel particulier (ex. : Opfer, Übermensch etc.) ou à des faits ou actions précis (le plus emblématique est l’utilisation du mot arabe « Nasrani » pour désigner les chrétiens, clin d’œil simultané à l’engagement islamiste passé de Myatt et à l’insight role djihadiste conseillé par l’O9A) et qui constituent autant de marqueurs idéologiques forts et de stimuli pavloviens pour le lecteur ;
  • la modification délibérée de la syntaxe de certains mots (ex. : « subserviance » au lieu de « subservience » – cf. The Satanic Letters of Stephen Brown, lettre du 07/09/1990), utilisée aussi bien pour signifier l’appartenance de l’auteur d’un texte à l’O9A que pour entretenir le doute quant au fait qu’une seule personne se cache derrière le pseudonyme d’Anton Long et que cette personne est David Myatt (Anton Long pourrait être un pseudonyme utilisé collectivement et la théorie de l’identité Myatt/Long repose largement sur les analyses lexicographiques  [1]).

Ce jeu avec les mots est une démarche totalement et ouvertement assumée : « à l’époque où nous tapions nos lettres à la machine à écrire, il arrivait que certaines d’entre elles comprennent un mot orthographié de façon inhabituelle ou des fautes de syntaxe délibérées. Les tournures grammaticales employées étaient parfois curieuses également. Ceux qui étaient incapables de dépasser la forme (les mots, la syntaxe etc.) pour voir l’essence (toujours clairement présente dans ces correspondances) prouvaient ainsi évidemment leur absence de valeur : leur compréhension des choses était corsetée par les normes de leur temps, par leurs préjugés, par la société ou je-ne-sais-quoi. » [2]

L’emploi de nouveaux mots ou de mots connus d’une façon extrêmement particulière est par ailleurs conçu par l’O9A comme un moyen, imparfait, de dépasser les limites du langage causal et son incapacité à décrire les réalités a-causales. Ce point est longuement développé dans Concerning Esoteric and Exoteric Languages (Anton Long).

À chaque entrée, est indiqué le terme originel entre crochets. Par ailleurs, il faut savoir que plusieurs traducteurs de l’ONA cohabitant dans la francophonie, leurs choix divergent parfois quant à la traduction d’un terme ou d’une formule. C’est le cas par exemple pour « Sinister » qui signifie à la fois « sénestre » et « sinistre ». Nous avons ici opté pour « Sénestre » qui renvoie à la Voie de la Main Gauche, mais d’autres préfèrent la traduction plus agressive de « Sinistre ».


[1] C’est, entre autre, sur cette base que N. Goodrick-Clarke et J. Senholt s’appuient pour affirmer que Diablerie: Revelations of a Satanist est bien l’autobiographie d’Anton Long et que ce dernier et Myatt ne font qu’un (cf. Richard Parker, A Skeptic Review of Diablerie, 2012, rév. 2013).

[2] DarkLogos9, Defending The ONA (c. 2005).

[3] « Sous-homme ».

[4] Également appelés « Balo-Bohemians » (du vieil Anglais “Balo” signifiant sinistre/sénestre/sombre – on le retrouve dans certains mots comme “balocraft” désignant une forme de sorcellerie – et Bohemians/Bohémiens) – cf. Guide to the Kulture and Sinister Ethos of the ONA, 2010.

Order of Nine Angles


Further Notes Concerning The Hermetic Origins Of The O9A


Unique among self-described modern Occultists, the Order of Nine Angles (O9A/ONA) has, since it first publicly emerged in Britain the early 1970s, not only propagated a septenary system but also maintained that such a septenary system represents the ‘genuine’ Western occult tradition. Furthermore, initiates of the O9A have not only derided the ten-fold medieval Hebrewesque qabalistic system – propagated and lauded by the so-called Hermetic Order of The Golden Dawn, by Crowley, and by others – but also used terms, such as φύσις (physis) and rounwytha, and πάθει μάθος (pathei-mathos) and enantiodromia {1}, which reference ancient esoteric traditions that are almost entirely absent from the academic literature dealing with modern satanism, the modern Western Left Hand Path, and modern esotericism in general. For such literature is almost entirely devoted to those – such as the Hermetic Order of the Golden Dawn, Crowley, LaVey, Aquino, et al – who have accepted without question the ten-fold medieval Hebrewesque qabalistic system and what has been derived from it.

That the O9A septenary system does indeed represent an older – pre-Hebrewesque – and Hellenic and genuinely hermetic occult tradition is gradually becoming increasing known outside of O9A circles, partly due to articles such as  Perusing The Seven Fold Way: Historical Origins Of The Septenary System Of The Order of Nine Angles (pdf), partly due to Myatt’s translations of the Pymander and Ιερός Λόγος tractates of the ancient Corpus Hermeticum {2} – in which physis and a septenary system are mentioned several times – and partly due to his notes on the fourth tractate (Ἑρμοῦ πρὸς Τάτ ὁ κρατῆρ ἡ μονάς) in which notes {3} he pointed out the use of a septenary system by John Dee as described in Theorem XVIII of Dee’s 1564 work Monas Hieroglyphica, illustrated here:

(Click to enlarge)

For, as Elias Ashmole mentioned in his Theatrum Chemicum Britannicum, Containing Severall Poeticall Pieces of our Famous English philosophers, who have written the Hermetique Mysteries in their owne Ancient Language, published in 1652:

“As for Magick, Pliny tells us, It flourished in Britaine, and that the People there were so devoted to it (yea, with all Complements of Ceremony) a man would think that even the Persian learned his Magick thence.”

Furthermore, that compilation of writings about ‘the Hermetique Mysteries’ contains several illustrations and texts which directly relate to various O9A occult traditions as recorded in O9A texts from the 1970s onwards.

For instance, the following illustration describes a system of seven “sphæra” (seven spheres).

2(Click to enlarge)

The text, on page 420, entitled A Discription of the Stone, describes (using terminology and symbolism, and a doxology, apposite to the period) the melding of the muliebral with the masculous – the ‘numinous’ and the ‘sinister’ – and which melding is an essential part of the O9A’s Seven Fold Way: a nexion to the discovery of Lapis Philosophicus {4}.

The primar Secret of this Arte is the unity beyond causal abstractions, occult and otherwise, as discovered via the ordeal of The Abyss and is described in various O9A texts, involving as it does melding of the two (masculous-muliebral, sinister-numinous) into the one, is also mentioned in this ancient text, again using terminology and symbolism (and a doxology) apposite to the period:

3(Click to enlarge)


More and more evidence is emerging – leaked by O9A Adepts or discovered independently by academics {5} – that the Order of Nine Angles is a rather unique modern Occult group with an esoteric tradition whose roots go back to both an ancient Greco-Roman pagan hermeticism and an indigenous ancient British magickal tradition.

What the O9A, under the aegis of Anton Long, has done is to (a) describe both those ancient traditions using a unique terminology suitable to our times – hence nexion, causal/acausal, sinister-numinous, muliebral-masculous, etcetera – and (b) develop several experiential, antinomian, occult praxises, based on and evolving those ancient traditions, which praxises (such as the Seven Fold Way) enable anyone to, via their own esoteric and exoteric pathei-mathos, discover Lapis Philosophicus and thus achieve wisdom.

R. Parker
April 2015 ev

{1} For example, in respect of physis, qv. the seminal O9A (1980s) text Naos, which outlines the basics of what the O9A term ‘physis magick’.

{2} (a) Poemandres, A Translation of and Commentary. 2014, ISBN 9781495470684. (b) An Esoteric Mythos: A Translation Of And A Commentary On The Third Tractate Of The Corpus Hermeticum, 2015, ISBN 9781507660126.

{3} Notes On The Fourth Tractate Of The Corpus Hermeticum, Ἑρμοῦ πρὸς Τάτ ὁ κρατῆρ ἡ μονάς.

{4} Refer, for example, to the O9A text   Enantiodromia – The Sinister Abyssal Nexion (Second Edition, 2013, pdf) and essays such as The Sinisterly-Numinous O9A (e-text, 2013).

{5} A pioneer here is Professor Connell Monette of Al Akhawayn University. A draft of the second, revised, edition of his chapter on the O9A from his seminal university textbook Mysticism in the 21st Century is (as of April 2015) available via the following URL – https://omega9alpha.wordpress.com/monette-on-the-o9a/.


Richard Moult - Banais

Satanism And The Sinisterly-Numinous Tradition



Image credit:

Banais, a painting by Richard Moult (private collection)

Richard Moult - Banais


Mysticism In The 21st Century – Second Edition

Due to the generosity of the author, the link below is to a pre-publication draft copy (as a pdf file) of chapter three (The Order of Nine Angles) of the second edition of the university textbook by Professor Connell Monette, of Al Akhawayn University, entitled Mysticism In The 21st Century. The first edition of the book is currently being used as a set text in a graduate class at Al Akhawayn University. The second revised edition is due for publication in early 2015.


The first edition (ISBN 9781940964003) is still available in printed paperback format from Amazon dot com and also from most major retail booksellers, including Blackwell’s of Oxford, England.

Interestingly, the second edition references David Myatt’s translation of and commentary on the ancient hermetic text Mercvrii Trismegisti Pymander, and further emphasizes the hermetic nature of the Order of Nine Angles:

“While the Order’s members do continue to employ the term ‘satanic’ as a self-reference, it is an image that the ONA appears to have outgrown during the early 21st century. A renewed focus on hermeticism and the hermetic corpus is articulated in the recent 2014 essays of the Order, and it is likely that this particular aspect of the ONA’s heritage will be the dominant feature for which it is known in the coming decade. Thus while the ONA is likely continue to grow and diversify, it will do so with a serious sense of its traditions rooted in blood and soil.”

Order of Nine Angles

The O9A Septenary

Notes On The Esoteric Learning Presenced Through Pathei-Mathos

The term pathei-mathos (πάθει μάθος) expresses the essence of the esoteric ethos of the Order of Nine Angles: the personal learning, by individuals, that often results from consciously undertaking practical exeatic experiences conventionally described as both ‘numinous’ and ‘sinister’.

Often simply translated as ‘learning from suffering’, the Greek πάθει μάθος implies much more:

(i) The Aeschylian term – in the context of the original Greek – imputes that πάθει μάθος is a new logos; that is, is a guide to individuals living in a way that is more reasonable that hitherto.
(ii) The Greek term πάθος imputes more than the English word ‘suffering’. For example, it means or can imply – depending on context – misfortune, or what befalls a person, or personal adversity.
(iii) Similarly, the Greek term μάθος means or can imply – depending on context – not ‘learning’ per se but acquiring knowledge or acquiring understanding or acquiring instruction or acquiring insight (qv Thucydides, 1.68). This insight is or can be an insight into the physis (Φύσις) of beings and of ‘things’, but is often an insight into one’s own physis {1}.

Thus, a more accurate interpretation of the term πάθει μάθος is personal misfortune can be the genesis of insight.

Esoterically, Anton Long used the term in its original context; that is, as a logos: an individual perceiveration of the type described in the Pymander tractate of the Corpus Hermeticum. As a perceiveration, it is presenced via the O9A’s Seven Fold Way, which is basically a practical guide to acquiring a personal insight, a self-knowing, and thence wisdom, via various experiences and ordeals both numinous and sinister, with the raison d’etre of the Seven Fold Way being that it is a means to consciously – deliberately – acquire the insight that some individuals acquire (and have acquired over millennia) as a result of having to endure the ‘misfortune’ of a natural, unbidden, pathei-mathos.

Furthermore, no one O9A has ever claimed that the seven fold way is the ‘only way’ to obtain such insight and thus wisdom deriving from it; it’s just one practical way among others.

Also, the insight resulting from pathei-mathos is a ‘worldless knowing’, and which worldess knowing includes an intimation of acausality {2}. For the personal insight which is (i) naturally acquired from unfortunate experiences and/or (ii) deliberately acquired via esoteric techniques such as the O9A Seven Fold Way, is often difficult or impossible to describe in words, and/or the person is often unwilling or unable to talk or write about such personal experiences.



{1} Physis is one of the central themes of the Pymander section of the ancient Greek text the Corpus Hermeticum. A theme somewhat neglected until Myatt published his translation of and commentary on that text, a text available as (i) a printed book: David Myatt, Poemandres, A Translation and Commentary, ISBN 9781495470684, and (ii) as a free pdf download: https://regardingdavidmyatt.files.wordpress.com/2014/05/pymander-hermetica-part-one.pdf

{2} qv. Myatt’s essay Towards Understanding The Acausal.


Richard Moult - Banais


Sunedrion – A Wyrdful Tale

Article source: http://omega9alpha.wordpress.com/sunedrion/

Image credit: Banais (Lady of The Wedding). A painting by Richard Moult.