Selected O9A Articles, 2017

Atu XX


A selection from the articles, relevant to the pagan and hermetic esotericism – and the practical ‘Dark Arts’ – of the Order of Nine Angles, that have been published in the past year.

O9A: Selected Articles, 2017


° Preface
° Some Background To The O9A.
° Masculous And Muliebral: The Sinister Feminine And Homo Hubris.
° A Note Regarding The Sinister-Numinous Aesthetic Of The Order Of Nine Angles.
° On Native Egyptian Influence In The Corpus Hermeticum.
° Re-discovering Western Paganism.
° The Avenging Alastoras.
° On Sorcery In Virgil’s Aeneid.
° Some Thoughts Of Some Solitary Seeker.
° The Peculiar Matter Of Mr Myatt And Mr Long.
° It Can Sometimes Be Informative To Chastise.
° A Note Regarding The Term Numinous

Image Credit:

Richard Moult: Atu XX (Aeon) from Non Est Secundus Quia Unus Est,
a book of Tarot archetypes.


A Review of The Uncertitude Of Mr Myatt by JR Wright & R Parker

David Myatt


JR Wright & R Parker, The Uncertitude Of Mr Myatt,
From National Socialism To The Philosophy Of Pathei-Mathos. 2017.

Available both as a printed book – ISBN 978-1981249954, US$ 7.00 – and as an Gratis Open Access pdf file (1) this slim volume of 58 pages is by the authors of The Mystic Philosophy Of David Myatt (2) which was published last year and which provided a reasonably comprehensive – and currently the only available – analysis of Myatt’s philosophy of pathei-mathos, which analysis is no easy feat since Myatt himself admits that he is “aware that the ‘philosophy’ of pathei-mathos, as described in works such as The Numinous Way of Pathei-Mathos and scattered in numerous other essays is not expounded as clearly and precisely as it could and perhaps should be.” (3)

The first part of The Uncertitude Of Mr Myatt deals with Myatt’s criticism of National Socialism and Hitler, spread as that criticism was over a period between 2010 and 2012. The authors use the same methodology as in their The Mystic Philosophy Of David Myatt, which is to provide extensive and relevant quotations from Myatt’s works and then comment on them.

This approach illustrates not only how Myatt’s thinking evolved as he developed and refined his Numinous Way during those years, but also the criteria he employed; in the process also revealing Myatt’s detailed understanding of National Socialism and the interesting fact that his criticism was framed by the pagan spirituality of ancient Greece, that is, in terms of hubris, the classical Fates (Moirai) and the Ἐρινύες. In an illuminating footnote the authors write that Myatt “expresses in his intellectual way the irony, the tragedy” by placing in context the Greek quotation the philosopher Martin Heidegger used in his 1933 speech at the University of Freiburg.

The second part deals with Myatt’s latest book – Pagan Mysticism And The Ethos of Christianity – and while it is a useful summary of that book there is no detailed analysis of Myatt’s assumptions and conclusions. For example, whether or not Myatt is correct in his statement that the ethics of Greek and Roman paganism can be summarized in the phrase καλὸς κἀγαθός, or whether or not Homer’s Odyssey is “redolent of the classical paganus ethos”, and whether or not Christian ethics are indeed based on “the example of the life of Jesus of Nazareth as depicted in the Gospels.”

The second part also does not in our view unequivocally answer the question that the authors asked at the end of part one, which was whether that book by Myatt marks “a return to his earlier folk culture”, with that folk culture being – in their words – “”mostly but not always just his ‘ethical National Socialism’ of Reichsfolk with the term ‘folk culture’ replacing the term ‘national socialism’ and with references to Hitler and the Third Reich removed.” All they say in answer is that “there are no such links” to and nothing redolent of “Myatt’s old ‘folk culture’ world-view.”

Well over half the book is taken up with four old essays by Myatt, the most interesting of which is Three O’clock One English Morning – written in 2010 – in which he gives details both of his motivation as a National Socialist and the tactics and strategies he employed in his three decades as a violent political activist. These four essays by Myatt, and the one by Ms Wright with the intriguing title David Myatt, Reichsfolk, Esoteric Hitlerism, and Savitri Devi, are however – as the authors claim in their Preface – useful resources for those interested in or researching “the life of David Myatt and of how and why he developed his philosophy of pathei mathos.”

The book, despite its deficiencies, is a useful addition to the literature about Myatt given that Myatt’s life and writings continue to interest certain individuals, with some of those interested influenced by or identifying with various modern Western sub-cultures – such as the Order of Nine Angles, the Occult Left Hand Path, Esoteric Hitlerism, Reichsfolk, NRx – while others (currently, an admittedly miniscule and heretical minority) see in Myatt something Faustian and ineluctably redolent of that strange dichotomy between Light and Dark, Numinous and Sinister, between Apollonian and Dionysian, between The Scholar and The Activist, between The Monk and The Warrior, between Honour and Dishonour, between The Wisdom of Pathei-Mathos and The Reckless Promethean Quest, that lie at the heart of – which are – the ethos and the mythoi of the culture of the West.

November 2017 ev


Article source:

The Uncertitude Of Mr Myatt

David Myatt

David Myatt

Editorial Note: The following 54-page work incorporates and thus supersedes the previously issued work by Wright & Parker titled From National-Socialism To The Philosophy Of Pathei-Mathos which was published in October of this year.


The Uncertitude Of Mr Myatt



° Preface
° Part One: David Myatt And The Uncertitude Of Knowing
° Part Two: A Modern Pagan Spirituality
° Appendix One: Three O’clock One English Morning
° Appendix Two: David Myatt, Reichsfolk, Esoteric Hitlerism, and Savitri Devi
° Appendix Three: Concerning The Development Of The Numinous Way
° Appendix Four: Hitler, National-Socialism, and Politics – A Personal Reappraisal
° Appendix Five: Some Philosophical and Moral Problems of National-Socialism


From the Preface:

This study concerns (i) the evolution of Myatt’s thought between 2010 and 2012, and especially his move away from National Socialism to his non-political, mystical, philosophy of pathei-mathos with its virtues of compassion, tolerance, and honour, and (ii) whether or not his recent work such as his Pagan Mysticism And The Ethos of Christianity signifies a further evolution in favour of a modern world-view, based on Greco-Roman paganism, as “a means to reconnect those in the lands of the West, and those in Western émigré lands and former colonies of the West, with their ancestral ethos, for them to thus become, or return to being, a living, dwelling, part – a connexion between the past and the future – of what is still a living, and evolving, culture.”

Such evolution of his thought is natural given that in his Uncertitude of Knowing – one of the works discussed here – he writes:

“I am aware that I may not have all or even many of the answers required, and that such answers as I do have, or some of them, might be erroneous and that [they] therefore may need to be amended […] I have made enough mistakes in my own life to know my fallibility, as my views have evolved, matured, as a result of my experiences, my pathei-mathos. So all I have is my own perspective, my own uncertitude of knowing.”

So we should understand that he sees all his post-2010 writings – from his ‘numinous way’ to his later ‘philosophy of pathei-mathos’ to his recent Pagan Mysticism And The Ethos of Christianity – as inconclusive, fallible, subject to change […]

[Such] changes express the reality of the world-view he developed post-2006, aptly described by Myatt as based on pathei mathos, on the learning that can arise from adversity and personal experience.


The Mystic Philosophy of David Myatt

Regarding Western Paganism And Hermeticism

De Vita Coelitus Comparanda


We present here a selection of recent articles about Western paganism and hermeticism, indebted as those articles are to Myatt’s translations of texts from the ancient Corpus Hermeticism and his post-2013 writings such as his book Classical Paganism And The Christian Ethos. Myatt’s thesis in that book is that Western paganism is essentially the classical paganism of Ancient Greece and Rome and represents the ethos of the culture of the West, which ethos the Hebraic religion of Christianity supplanted.

Regarding Western Paganism And Hermeticism



° Preface
° Re-discovering Western Paganism
° An Insight Into Pagan Mysticism
° Regarding Myatt’s Hermetica
° The Divine Pymander
° Myatt’s Monas – A New Translation of Corpus Hermeticum IV
Appendix I – Concerning ἀγαθός and νοῦς in the Corpus Hermeticum
Appendix II – A Review Of Myatt’s ‘Classical Paganism And The Christian Ethos’

Image credit:

The beginning of the twenty-sixth chapter of the book De Vita Coelitus Comparanda by Marsilii Ficini published in 1489 CE. Quomodo per inferiora superioribus exposita deducantur superiora, et per mundanas materias mundana potissimum dona. [How, when what is lower is touched by what is higher, the higher is cosmically presenced therein and thus gifted because cosmically aligned.]

De Vita Coelitus Comparanda

De Vita Coelitus Comparanda

Editorial Note: Given Myatt’s interesting mention, in his 2017 book Classical Paganism and The Christian Ethos, {1} of the work De Vita Coelitus Comparanda by Marsilii Ficini published in 1489 CE, we publish here an extract from ONA Esoteric Notes XLVII – issued in 2016 – and which Esoteric Notes were included in the O9A compilation The Esoteric Hermeticism Of The Order Of Nine Angles {2}.

The illustration above is of the relevant page of Ficini’s book.


ONA Esoteric Notes XLVII

De Vita Coelitus Comparanda

The twenty-sixth – and last – chapter of the book De Vita Coelitus Comparanda by Marsilii Ficini published in 1489 CE has as its heading Quomodo per inferiora superioribus exposita deducantur superiora, et per mundanas materias mundana potissimum dona. [How, when what is lower is touched by what is higher, the higher is cosmically presenced therein and thus gifted because cosmically aligned.]

As Ficini goes on to explain – Est igitur non solum corporeus, sed vitae insuper et intelligentiae particeps. Quamobrem praeter corpus hoc mundi sensibus familiariter manifestum latet in eo spiritus corpus quoddam excedens caduci sensus capacitatem – the world (mundus) and by extension we ourselves as part of the world are not only material (corporeal) but also imbued with the vitae [Life; Being; ψυχή] and the intelligentiae [apprehension] of that which is above; and that beyond obvious outer appearances there is a hidden, an inner, animating [spiritus] aspect which our ‘lower’, more mundane, senses are unaware of.

All of which, based as it is on the writings of earlier authors such as Iamblichus, is a rather succinct summary of one of the fundamental principles of the weltanschauung that underlies ancient esoteric arts such as alchemy, astrology, and magick. That – as Ficini explained in earlier chapters, such as in chapter sixteen in respect of images/objects/talismans – the animating forces of the cosmos, as symbolized by the seven classical planets and the twelve classical heavenly constellations, not only affect us but can be consciously presenced, drawn down in a beneficial way, into objects and into ourselves.

That the Order of Nine Angles (O9A, ONA) has the same underlying ancient weltanschauung is obvious if the above is restated using the modern terminology of the O9A. Thus, (a) how when what is causal is touched by what is acausal [when a nexion is opened], the acausal is presenced within the causal thus producing changes in the causal; (b) the septenary Tree of Wyrd – with its planetary, stellar, and other esoteric correspondences as outlined in text such as Naos – since it is imbued with the acausal [is a nexion] is a beneficial presencing of those acausal energies that non-initiates are unaware of or disdain.

This ancient – essentially Greco-Roman – weltanschauung formed an essential part of the European Renaissance, as the life and writings of people such as Marsilii Ficini attest. Thus one might well suggest that the Order of Nine Angles embodies – at least in part – the spirit that animated that European Renaissance. An embodiment in the O9A manifest in their elitist and cultured ethos; a cultured ethos which neglected O9A texts such as (i) Culling As Art, (ii) The De-Evolutionary Nature of Might is Right, and (iii) The Gentleman’s and Noble Ladies Brief Guide to The Dark Arts, explain.


{1} The book is reviewed at

{2} The O9A compilation is available as a pdf file from:

Background To The O.9.A.

 Mhuiral, by Richard Moult


Editorial Note: We republish here an interesting if somewhat controversial article. Interesting, in that it makes an interesting point regarding Myatt’s new book and the esoteric philosophy of the ONA. Controversial, in that it makes it seem as if the personal opinion of the author in respect of the ONA supporting National Socialism is “official ONA policy” whereas those conversant with the ONA know that there is not, never was, and never can be any such thing as an “official ONA policy” about anything given its principle of the authority of individual judgment.


Some Background To The O9A

Perhaps inadvertently, perhaps not, or perhaps just coincidently, the latest book by David Myatt – titled Classical Paganism And The Christian Ethos {1} – contains a wealth of information germane to the Occult philosophy and praxis of the Order of Nine Angles (O9A, ONA) and thus may be of interest to those studiously interested in the O9A as well as to those who have read the important O9A collection of texts titled The Esoteric Hermeticism Of The Order Of Nine Angles {2}.

In his new book Myatt provides a clear and scholarly account of both the substance and the essence of classical – Greco-Roman – paganism and of ancient hermeticism, and in the process makes mention of such things as: (i) a septenary anados (familiar to us as the O9A Seven Fold Way), (ii) of humans as a microcosm of the Cosmos (whence the ‘as above, so below’ dictum of Occultism, wonderfully expressed recently – probably coincidently – by Mr Moult in a new Tarot image {3}, and in a Renaissance Latin expression by Marsilii Ficini which Myatt quotes and translates), and (iii) in the fundamental difference between such a European paganism and the religion of Yeshua based as that religion is on the fanciful and hubriatic belief that stories about ancient Hebrews – including stories about Yeshua the Nazarene – are ‘the word of God’. Thus Myatt contrasts the personal Greco-Roman ideal, where ethical values are revealed by the actions and life of real living contemporary individuals, with the Nazarene belief that ethical values can be found in some book (the Bible) and thus in apocryphal (unverifiable and probably propagandistic) stories about dead Hebrews. As Myatt reveals, the Greco-Roman ideal is essentially aristocratic.

Such texts as:
   (i) the O9A collection The Esoteric Hermeticism Of The Order Of Nine Angles,
   (ii) Myatt’s Classical Paganism And The Christian Ethos, and his translations of tracts of the Corpus Hermeticum {4}, and
   (iii) the O9A article On Sorcery In Virgil’s Aeneid {5}, and
    (iv) The Avenging Alastoras {6}, and
    (v) Baphomet, An Esoteric Signification {7},
highlight and affirm the fundamental difference between the O9A and other contemporary groups claiming to be of the Left Hand Path and/or satanist.

It is the difference between a detailed, intellectual, esoteric, and aristocratic, non-Hebraic tradition with roots in ancient Western traditions, and between (i) the pretentious pseudo-intellectualism of groups such as the ‘Temple of Set’, and (ii) the egoistic plebeianism of Howard Stanton Levey and his followers, suffused as all such non-O9A occultists are with medieval Hebraic ‘demonology’ and a Hebraic goetic tradition. For them, ‘Satan’ is a symbol of egoism, while for the O9A Satan is correctly understood as a human (and as an acausal) opponent/adversary of those who regard themselves as God’s chosen people: the Hebrews. {8} Which is one reason – and only one reason – why the O9A champions the modern heresies of National Socialism and ‘holocaust revisionism’. {9}

2017 ev


{1} Available as a printed book, ISBN 978-1979599023, and as ‘gratis open access’ pdf file, which book – being issued under a liberal Creative Commons license – we have made available here:

{2} Of especial interest are the sections titled ἀρρενόθηλυς, and The Pagan Order Of Nine Angles. Coincidently, Myatt in his Classical Paganism And The Christian Ethos mentions the term ἀρρενόθηλυς several times.

The O9A text is (as of November 2017) available as a 32 Mb pdf file at The Esoteric Hermeticism Of The Order Of Nine Angles. (External Link)


{4} Available at: Corpus Hermeticum: Eight Tractates. (External Link)

{5} Sorcery In Virgil’s Aeneid. (External Link)

{6} The Avenging Alastoras. (External Link)

{7} Baphomet: An Esoteric Signification. (pdf) (External Link)

{8} See The Geryne of Satan. (pdf) (External Link)

{9} See We Have To Be Honest. (External Link)


Image credit: Mhuiral, by Richard Moult. From his book of Tarot archetypes, “Non Est Secundus Quia Unus Est”.

Article source:

Review Of Myatt’s Classical Paganism And The Christian Ethos

David Myatt

David Myatt

Classical Paganism And The Christian Ethos. 2017.
ISBN 978-1979599023. 41 pages. US$ 6.00

In the Fall of 2017 David Myatt released extracts from his forthcoming book Classical Paganism And The Christian Ethos and which extracts led dozens of individuals interested in Myatt’s works to eagerly await the publication of the book itself given that such extracts seemed to imply that he intended to create a modern, Western, paganism founded on the warrior ethos of ancient Greece and Rome, with Myatt in his extract writing that

“such a modern paganus weltanschauung may also be a means to reconnect those in the lands of the West, and those in Western émigré lands and former colonies of the West, with their ancestral ethos, for them to thus become, or return to being, a living, dwelling, part – a connexion between the past and the future – of what is still a living, and evolving, culture. Perhaps the future of that culture depends on whether sufficient individuals can live by the high personal standards of such a modern paganus weltanschauung.”

However, when Myatt issued the first draft of the complete book in early November 2017 some individuals were disappointed since the promised ‘modern paganus weltanschauung’ seemed to be just a watered-down version of his mystical philosophy of pathei mathos. Myatt, as is his wont, then over several weeks revised this draft many times {1} culminating on November 9th 2017 in a printed version – a so-called ‘second edition’ – together with an updated ‘gratis open access’ pdf version containing the same text and which he made available on his internet blog. {2}

As Myatt notes in the Introduction to the printed edition: “For this Second Edition, I have clarified and extended the text in several places, added a revised version of my essay From Aeschylus To The Numinous Way as an Appendix, and taken the opportunity to correct some typos.”

As the blurb for the book states, it is

“a study in the difference between Christianity and the paganism of Ancient Greece and Rome, evident as that paganism is in the writings of Homer, Aeschylus, Sophocles, Cicero and many other classical authors. A study which includes developing that paganism in a metaphysical way, beyond the deities of classical mythos, thus making such paganism relevant to the modern Western world. A modern development which involves an analysis of the texts of the Corpus Hermeticum.”

The final published work does indeed develop Greco-Roman paganism in a metaphysical way, with Myatt writing in chapter 3 that

“the quintessence of such a weltanschauung, of the paganus ethos, is that ethics are presenced in and by particular living individuals, not in some written text whether philosophical or otherwise, not by some proposed schemata, and not in some revelation from some deity. Which paganus ethics, when evolved – combined with the paganus mysticism evident in the Corpus Hermeticum and the cultural pathei-mathos of the past two millennia presenced through the insight of empathy – leads us to a modern paganus weltanschauung.”

He concludes his study by writing that

“the paganus weltanschauung, ancestral to the lands of the West, that has emerged is one which, shorn of technical, Greek, and metaphysical terms, many may find familiar or already be intuitively aware of […]

[This] awareness of all these connexions is awareness of, and a respect for, the numinous, for these connexions, being acausal, are affective: that is, we are inclined by our physis (whether we apprehend it or not) to have an influence on that which, or those whom, the connexion is to or from. For what we do or do not do, consciously or otherwise, affects or can affect the cosmos and thus the other livings beings which exist in the cosmos, and it is a conscious awareness of connexions and acausal affects, with their causal consequences, which reason, perceiverance, and empathy make us – or can make us – aware of. Which awareness may incline us toward acting, and living, in a noble way, with what is noble known or experienced, discovered, through and because of (i) the personal virtue of honour, evident as honour is in fairness, manners and a balanced demeanour, and (ii) the wordless knowing of empathy, manifest as empathy is in compassion and tolerance.”

For the crux of his argument is that Western paganism differs fundamentally from – and is better than – a revealed religion such as Christianity because in that paganism ethics are “presenced in and by particular living individuals, not in some written text whether philosophical or otherwise, not by some proposed schemata, and not in some revelation from some deity,” in contrast to Christianity whose ethics can be discovered by having to interpret “the word of God” as found in the texts of the Old and New Testaments. He adds that “a reliance on written texts, as in Christianity, may well be a mistake.”

His modern pagan metaphysics therefore balances the Greco-Roman human ideal – which Myatt writes can be expressed in one Greek phrase: καλὸς κἀγαθός – with the insights resulting from millennia of pathei mathos, expressed in Studia Humanitatis, in what he calls ‘the culture of pathei-mathos’. {3}

As a result, the book – replete with copious quotations in Ancient and Hellenistic Greek – is curiously interesting explaining much about Greco-Roman paganism and hermeticism, as well as about Christianity. Yet it is difficult to know who the intended readers are since many of those interested in Western paganism as a new way of life or as a modern, non-Christian, spirituality may find it too academic or too boring; while those academically interested in such matters will doubtless turn to other authors given Myatt’s experiential Faustian quests, his iconoclasm, his often underserved reputation, and thus his exclusion from academia.

Perhaps Myatt intended the book for those few individuals who can or who aspire “to live by the high personal standards of such a modern paganus weltanschauung” because such a paganism may reconnect some of “those in the lands of the West, and those in Western émigré lands and former colonies of the West, with their ancestral ethos”.

R.S & K.S
November, 2017

N.B. As with almost all of Myatt’s printed books, the size is idiosyncratic, being 11 inches x 8.5 inches in format, which is larger than the conventional ‘trade paperback’ (6 inches by 9 inches). In terms of number of pages, 20+ pages should be added to such ‘large format’ books in order to approximate the number of pages in a standard 6 inches by 9 inches paperback.


{1} In our view Myatt is to be commended for making public his revisions of his texts. As someone recently wrote: “The extracts and subsequent revised extracts from his texts and translations that Myatt has published on his blog over the years provide an interesting insight into the creative process. A process which many authors and academics for some reason seem to want to keep secret. Perhaps some of them want to try and hide their mistakes or how their thoughts and opinions change or evolve as a result of further research, or more inspiration, or more thought.”


A copy of the pdf file is here:

{3} This ‘culture of pathei mathos’ is one of the central themes of Myatt’s philosophy of pathei-mathos. See his essay Education and the Culture of Pathei-Mathos, included in his 2014 book One Vagabond In Exile From The Gods. The essay is also available here: