Recommended Reading List

Order of Nine Angles Sigil



Order Of Nine Angles
Recommended Reading List

Given the plethora of texts about O9A esotericism and O9A praxises published – in line with the move from Phase II to Phase III of O9A Aeonic Strategy {1} – between 2015 and 2019, it is germane to issue a new Recommended Reading List especially as the previous one dated from the 1990s and was not subsequently updated.

The majority of the recommended texts are currently – January 2019 ev, 130 yfayen – available on the O9A blog at omega9alpha dot wordpress dot com, locatable using the ‘search’ function of that blog and inputting the title(s) listed below.

Caveat Lector

The curious, or the neophyte, reader of O9A texts should be aware of three things.

1. That O9A texts were written over a period of some forty years with the O9A having, even by 2009,

“produced more material on both the practical and theoretical aspects of magic, as well as more ideological texts on Satanism and the Left-Hand Path in general, than larger groups such as the Church of Satan and the Temple of Set has produced in combination [which] makes the ONA an important player in the theoretical discussion of what the Left-Hand Path and Satanism is and should be according to the practitioners.” {2}

The time-scale of some forty years and the quantity of O9A texts means that it easy for the curious, or the neophyte, reader to become confused especially as they may find some texts which seem on a first or even on a second reading to contradict some other text or texts.

2. Some of this confusion was intentional – part of the O9A’s Labyrinthos Mythologicus – since the curious, and especially neophytes, were expected to work some things out for themselves such as discovering or having an Occult intuition regarding the distinction between the exoteric (some outer form or appearance or useful tool) and the esoteric (the essence hidden by some form, by appearance, by what a useful tool can create or be used for).

3. That most individuals critical of the O9A, be they self-described ‘satanists’ or otherwise, and most academics who have written about the O9A, have (i) not bothered to study the entire O9A written corpus from the 1970s to the present, and (ii) have failed to understand or to intuit the difference between O9A esotericism and exoteric appearance (useful exoteric tools and forms), or (iii) became lost in and confused by the O9A’s Labyrinthos Mythologicus.

           The result being a lack of knowledge about, and a lack of insight into, the O9A, its praxises, and its esotericism. Which ignorance – which lack of knowledge and lack of insight – did not and does not prevent such individuals and such academics {3} from pontificating about the O9A.

Rachael Stirling
TWS Nexion
January 2019 ev

{1} See Geneseos Caput Tertium. Documents of the Inner O9A, 122 yfayen.
{2} Jacob C. Senholt, The Sinister Tradition. Paper presented at the international conference, Satanism in the Modern World, Trondheim, 19-20th of November, 2009. p.26.
{3} In regard to one recent academic misunderstanding, see the 2018 text Another Academic Misinterpretation Of The O9A.


Recommended Reading List

Introductory Texts

For those interested in or curious about the Order of Nine Angles.

° O9A 101
° The Exoteric And Esoteric Reality Of The O9A
° In The Name Of The Order Of Nine Angles
° Classifying O9A Texts
° Labyrinthos Mythologicus
° A Modern Practical Guide To The O9A Seven Fold Way
° The O9A Septenary Sigil
° Overview Of The Contemporary Secret Society Known As The Order of Nine Angles
° Some Anti-O9A Propaganda Exposed

O9A Esotericism: Practice

For those interested in what is involved in following the O9A Seven Fold Way; and those interested in beginning their own practical hermetic quest along the traditional Seven Fold Way.

° Complete Guide To The Order of Nine Angles. Seventh Edition (2015), 1460 pages, pdf 55 Mb. A comprehensive guide to the traditional Seven Fold Way up to and including the Grade Rituals of Internal Adept and The Abyss. It contains facsimile versions of 1980s and 1990s O9A texts such as Naos, The Black Book of Satan, and the complete Deofel Quartet, as well as classic texts such as The Grimoire of Baphomet, The Culling Texts, Enantiodromia:The Sinister Abyssal Nexion, and the Esoteric Chant Archive.

° O9A Occult Fiction And The Sinister-Numinous Aesthetic.

° Introducing The Star Game. An overview of the O9A Star Game as an “esoteric language”.

° O9A: The Dark Art Of Shrenching. An introduction to that Dark Art by reference to one of the novels of the Deofel Quartet.

° Culling And The Code of Kindred Honour.

O9A Esotericism: Theory

For those interested in learning more about O9A esotericism and about its hermetic, and pagan, roots.

° The Esoteric Hermeticism Of The Order Of Nine Angles. A 159 page (pdf) compilation issued in 2015 containing texts such as Aρρενόθηλυς: Alchemical And Hermetic Antecedents Of The Seven Fold Way, and The Pagan Order Of Nine Angles .

° O9A Texts 2018. A listing of some of the texts issued in 2018, and between 2016 and 2017. The texts listed include (i) The Eludent O9A; (ii) The Latin Picatrix, The Arabic Ghayat al-ḥakim, And The O9A Septenary System; (iii) Sigils In Medieval And Renaissance Occult Texts; (iv) O9A Esoteric Notes LXXVI: Archaic Spelling In O9A Esoteric Tradition; (v) Esoteric Notes LV: Chants and Mimesis In The Sinister Tradition of The Order Of Nine Angles; (vi) Non-English Names And Terms In O9A Tradition; and (vii) A Modern Mysterium.

°The Tree Of Wyrd And The Star Game.

° Masculous And Muliebral: The Sinister Feminine And Homo Hubris.

° The Anti-Patriarchal O9A Ethos.

° Distinguishing The O9A.



O9A Transgression And Subversion

O9A Insight Role


O9A Transgression And Subversion


In this essay the Order of Nine Angles (ONA, O9A) is discussed in relation to two recent articles by the same anonymous author which were published by a popular internet based music magazine. One of which articles – Beyond The Iron Gates: How Nazi-Satanists Infiltrated the UK Underground – was devoted to the O9A, with the other – titled Why We’re Investigating Extreme Politics in Underground Music – dealing with artistic transgression, subversion, and infiltration, in general.

As we reveal, the article about the O9A is ill-informed, while the other article reveals a lack of understanding of artistic transgression and subversion. As we go on to note, the O9A defies classification according to mainstream, conventional, ideas, and appears to have taken “artistic transgression and subversion” to the next level.

That the anonymous author, in respect of the O9A, commits the fallacy of a dicto secundum quid ad dictum simpliciter, and the Fallacy of Incomplete Evidence, was only to be expected.



The Apolitical Deofel Quartet


O9A Texts 2018

Baphomet Sigil O9A


Among the new informative texts and/or compilations dealing with O9A esotericism, O9A aural tradition, and O9A satanism that were distributed in 2018 ev are the following, with details of where they were published.

1. The Latin Picatrix, The Arabic Ghayat al-ḥakim, And The O9A Septenary System [omega9alpha blog]
2. The Eludent Order of Nine Angles [o9a dot org; omega9alpha blog] pdf compilation
3. Some Anti-O9A Propaganda Exposed [o9a dot org; omega9alpha blog]
4. O9A Ontology And The Ruhaniyyat [o9a dot org; omega9alpha blog]
5. Traditional And Modern: The Two Types Of Satanism [o9a dot org; wyrdsister blog]
6. Sigils In Medieval And Renaissance Occult Texts [omega9alpha blog]
7. A Note On A Difference In Sigils [o9a dot org; omega9alpha blog]
8. Primary O9A Sources [omega9alpha blog]
9. O9A: A Different Emphasis? [o9a dot org; omega9alpha blog]
10. A Modern Mysterium [o9a dot org; omega9alpha blog; wyrdsister blog] pdf compilation
11. The O9A Septenary Sigil [omega9alpha blog]
12. The Tree Of Wyrd And The Star Game [omega9alpha blog]
13. Another Academic Misinterpretation [omega9alpha blog]
14. Classifying O9A Texts [o9a dot org; omega9alpha blog]
15. The Question Of O9A Culling [wyrdsister blog; omega9alpha blog]
16. The O9A In Practice [o9a dot org]
17. O9A Esoteric Notes LXXVI: Archaic Spelling In O9A Esoteric Tradition [omega9alpha blog]
18. Esoteric Notes Concerning The Numinous [omega9alpha blog]
19. The O9A Dark Art Of Shrenching [wyrdsister blog; omega9alpha blog]


The contents of the two new pdf compilations are as follows:

Eludent O9A

° Preface
° Introduction
° Esoteric Note On The Somnium Scipionis Of Cicero
° A Note On The Picatrix
° The Avenging Alastoras
° Sorcery In Virgil’s Aeneid
° Baphomet – An Esoteric Signification
° Afsana, Yusra, And The Green Damask Room
° The Rounwytha Rite Of The Abyss

A Modern Mysterium: The Enigma of Myatt And The O9A

° O9A 101.
° The Esoteric Philosophy Of The Order Of Nine Angles.
° The Multiform O9A.
° Surpassing Anton Long.
° Myatt, The Septenary Anados, And The Quest For Lapis Philosophicus.
° Anton Long and The Exeatic Quest for Gnosis.
° Theoretician of Terror?
° Traditional And Modern: Two Types Of Satanism
° Decoding The Life Of Myatt.
° The Peculiar Matter Of Myatt And Long.
° The Strange Life Of David Myatt.
° Demonizing Mr Myatt.
° The Question of Anton Long And David Myatt
° Appendix I. The Last Writings Of Anton Long.


The new works compliment existing and recent esoteric works issued between 2016 and 2017, all of which are available on the omega9alpha blog. These 2016-2017 works include:

1. ἀρρενόθηλυς: Alchemical And Hermetic Antecedents Of The Seven Fold Way Of The Order Of Nine Angles (pdf compilation, 51 pages)
2. Further Notes Concerning The Hermetic Origins Of The O9A
3. Order of Nine Angles Esoteric Notes LV
        ° Chants and Mimesis In The Sinister Tradition of The Order Of Nine Angles
4. Order of Nine Angles Esoteric Notes XLIX
        ° A Muliebral Ethos
        ° Of Gates And Nexions
5. Order of Nine Angles Esoteric Notes XLVII
        ° De Vita Coelitus Comparanda
        ° Lightning, Sun, And Acausal Time
6. ONA Esoteric Notes XLV
       ° Mimesis And Sinister Sorcery
       °Anglicized Names In The Sinister Tradition
7. Non-English Names And Terms In O9A Tradition


The Tree Of Wyrd And The Star Game

Order of Nine Angles



The Tree Of Wyrd And The Star Game
An Overview

Herewith a useful overview of some of the renaissance alchemical, and the ancient hermetic, roots of the Order Of Nine Angles.

Renaissance Septenary Tree of Wyrd

The above is a Renaissance illustration of the septenary Tree of Wyrd, from the book Azoth Sive Aureliae Occultae Philosophorum published in 1613 CE, which illustration includes the three fundamental alchemical substances, Salt, Sulphur, Mercury, whose nine transformations form the “nine angles” of the O9A and which nine angles are represented by the pieces of the O9A’s Star Game thus:

O9A Star Game Pieces

Both of the above illustrations were included in the O9A text ἀρρενόθηλυς: Alchemical And Hermetic Antecedents Of The Seven Fold Way Of The Order Of Nine Angles. {1}

The Star Game itself is an esoteric representation of the septenary Tree of Wyrd. That is, of the nexion between the acausal and the causal and which nexion is also represented by our psyche as human beings, a complex psyche hinted at in many medieval and Renaissance alchemical texts {2} and in modern times – for example by Carl Jung, whose inspiration was Renaissance alchemical texts – represented in terms of archetypes, a collective unconscious, the anima and animus, and ‘a shadow aspect’. {3}

The septenary Tree of Wyrd also represents the anados (ἄνοδος), the hermetic journey or alchemical/occult quest up through the seven spheres, anciently described in the Poemandres tractate of the Corpus Hermeticum {4} and described in more recent times by the Seven Fold Way of the Order of Nine Angles {5}.

Which overview reveals that the Occult tradition of the O9A is independent of, different from, and an alternative to the Qabala based tradition used by the majority of modern Occultists. {6}

R. Parker
2018 ev


{1} The ἀρρενόθηλυς text is included in the compilation available from The Esoteric Hermeticism Of The Order Of Nine Angles.

Refer also to O9A Texts 2018.

{2} See, for example, (i) Theatrum Chemicum Britannicum, published in 1652 CE, (ii) Theatrum Chemicum Praecipuos Selectorum, published in 1550 CE, and (iii) De Alchimia Opuscula Complura Veterum Philosophorum, published in 1613 CE.

{3} Regarding the Star Game, see

{4} See Myatt’s translation of and commentary on the Poemandres tractate, available from Corpus Hermeticum: Eight Tractates.

{5} Regarding the O9A Seven Fold Way, refer to the ἀρρενόθηλυς text, such as the chapters titled Perusing The Seven Fold Way, and Alchemy And The Sinisterly-Numinous Tradition.

A recent overview of the Way is available at A Modern Practical Guide To The O9A Seven Fold Way.

{6} For further details, refer to O9A texts such as (i) the aforementioned The Esoteric Hermeticism Of The Order Of Nine Angles, (ii) Some Anti-O9A Propaganda Exposed (pdf), and (iii)


The O9A Septenary Sigil

O9A: A Different Emphasis?

Order of Nine Angles



In the past two years dozens of essays and texts have been circulated by a variety of individuals associating themselves with the Order of Nine Angles and which texts seem to indicate a change of emphasis on how the O9A is being publicly presented by its advocates since such essays and texts deal with what many Occultists, Satanists, and many of those interested in or supportive of the O9A sinister tradition, will regard as obscure and/or as irrelevant Occult and academic matters.

Long gone, it seems, the sometimes divisive polemics against other Satanists and other Left Hand Path practitioners that many outsiders wrongly considered defined the O9A. Long gone, it seems, the often strident propaganda promoting human culling and advocating causing chaos in Western societies and the emphasis on just how “elite” and hard and dangerous the O9A way was.

Instead, there were and are tracts about Isaac Newton’s manuscript Lapis Philosophicus cum suis rotis elementaribus; about Cicero’s Somnium Scipionis; tracts about sorcery in Virgil’s Aeneid, complete with a long quotation in Latin. Tracts about Baphomet complete with quotations in Ancient Greek; texts which included quotations from Renaissance Latin works such as De Vita Coelitus Comparanda; and, more recently, items focusing on such works as the Arabic text titled Ghayat al-hakim and the Latin Picatrix.

These essays and texts include those in the following compilations: (i) the copiously illustrated Aρρενόθηλυς: Alchemical And Hermetic Antecedents Of The Seven Fold Way; (ii) The Eludent Order of Nine Angles, and (iii) O9A: A Change of Perspective.

Many of these texts have, beyond the apparent obscurity of their subject and beyond their mostly academic-type presentation and content, one thing in common. Which is just how often they include quotations from and references to the works of Mr David Myatt and specifically his translations of and his commentaries on tracts from the Corpus Hermeticum. Which translations and commentaries, beginning in 2013 with the Poemandres tract under the title Mercvrii Trismegisti Pymander and culminating in his 2017 book Corpus Hermeticum: Eight Tractates: Translation and Commentary, {1} may have inspired some of those O9A esoteric texts since he referenced the septenary system described in the Poemandres tract and in tract XI, as well as referencing Cicero’s Somnium Scipionis and the 1489 book by Marsilii Ficini titled De Vita Coelitus Comparanda.

Such possible inspiration aside, what these post-2015 O9A essays and texts apparently reveal are three interesting things.

§ Firstly, the shift, documented in various texts, {2} from phase (or iteration) II of the O9A’s self-declared “sinister, Aeonic, strategy” to phase III. Which shift includes the admission that propaganda and polemics are only

“relevant to O9A initiates, novices, and prospective candidates, and [deal] with Traditional Satanism and the first three stages of the O9A Seven Fold Way: Neophyte, Initiate, and External Adept.” {3}

Given that several of those associated with and writing esoteric texts about the O9A (or formerly associated with the O9A) have (or had) apparently been travelling along the O9A Seven Fold Way and have apparently (or had) progressed to the stage of Internal Adept, and possibly beyond, as former O9A associate Mr Moult seems to have done, {4} their concerns are no longer polemical and propagandistic and thus not imbued with an “us” and “them” dialectic but rather with the personal pursuit of lapis philosophicus, for

“One of the main reasons for the existence of esoteric groups such as the Order of Nine Angles is to be a living hereditary repository of a certain type of knowledge – kunnleik – and to personally, directly, encourage some individuals to acquire the culture, the habit, of learning – practical, scholarly, esoteric – and thus enable them to move in the traditional esoteric manner toward the goal of discovering and thence acquiring wisdom.” {5}

That is, a scholarly approach is part of the Seven Fold Way, beyond its initial stages,

“For the dilettantes do not know, or have failed to understand and appreciate, or ignore, the fact that the O9A is now and always been an occult path. A unique occult path which has a mythos rooted in the past, its own unique logos (exoterically manifest in the ethics and etiquette of the O9A code), involves various Dark Arts, regards the cultivation of empathy and self-honesty via practical methods such as the rite of internal adept as vital requisites of the Adept; which has a decades-long hermetic anados, which employs techniques of learning and experience such as esoteric chant; and which recognizes the importance, and the necessary, of culture, of a willed pathei-mathos and of scholarly learning.” {6}

§ Secondly, that such recent esoteric texts represent the views of what it is convenient to term ‘one academic wing’ of the O9A and, as such, relate to their esoteric interests, to their progress along the Seven Fold Way, and to their personal interpretation of matters O9A.

That is, such persons, as many O9A texts over the years have pointed out, {7} do not and cannot represent the O9A itself, given the complexity of O9A esotericism; given its sinister-numinous aesthetic; given its multiform nature {8} and given its diverse praxises ranging from the Seven Fold Way and the Rounwytha, to lone operatives, to musicians and artists of various genres and mediums, and given its independent nexions in diverse countries from England to Italy to Russia to Canada to the United States to South America and to Egypt.

This means that such persons do not represent and do not present the opinions and views of the O9A itself since no one person, no persons, and no one nexion can do so, because the O9A 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.” {9}

§ Thirdly, and possibly most interesting of all, is that such esoteric texts reveal just how different the Order of Nine Angles is from contemporary non-O9A Occultism, from the modern Satanism of Howard Levey, and from modern manifestations of the Western Left Hand Path.

For the texts deal with Occult topics that have been ignored by most contemporary Occultists and by most academics studying the various flavours of modern Occultism.

Such O9A esoteric texts thus reveal the depth of esoteric knowledge of their authors; confirm that O9A esotericism is an independent esoteric tradition with roots pre-dating the “Kabbalistic occultism” both of Levey satanists and of all other non-O9A occultists; and reveal an O9A tradition that is unique and which presents an alternative multi-form approach, offering as the tradition does, among other things, (i) a practical satanic praxis, a sinister way of life, for those whose character inclines or compels them toward exeatic living, and (ii) a way for those so inclined to presence and live the sinister-numinous aesthetic through music, art, and artisan living; and (iii) a mystical, rural way of living for those with a Rounwythian physis, and (iv) an intellectual, scholarly, way for those whose interests, character, and talents, or whose progress along the Seven Fold Way, takes them or has taken them, deep into the non-Kabbalistic Western occultism that the O9A represents.

Each approach is valid; each equally presences what the Order of Nine Angles is and implies. From individual pathei-mathos and individual change through to exeatic, satanic, or artistic or a scholarly, or a mystical rural, living; to the Chaos of the Acausal intruding into the causal to thus perhaps bring change, revolution, evolution and, possibly – for some – the achievement of Wisdom.

Rachael Stirling
August 2018 ev

{1} ISBN 978-1976452369.

{2} qv. (i) the 2018 text A Return To The Dark, available at and (ii) Anton Long’s 122 yfayen (2011 ev) text Geneseos Caput Tertium, available at

{3} Classifying O9A Texts, e-text, 129 yf, available at

{4} Judging by his recent Non Est Secundus Quia Unus Est book of Tarot archetypes, qv.

{5} Anton Long, Knowledge, the Internet, and the O9A, e-text, 122 yfayen, available at

{6} Dilettantes And The Order of Nine Angles, e-text, 2014 ev.

{7} qv. such texts as (i) The Authority Of Individual Judgement – Interpretation And Meaning, available at and (ii) Authority, Learning, and Culture, In The Sinister Tradition Of The Order of Nine Angles, available at

{8} qv. The Multiform O9A, e-text, available at

{9} Connell Monette. Mysticism in the 21st Century. Sirius Academic Press. 2013, p.89.



Summary Of O9A Texts 2018


Ghayat al-hakim, Picatrix, And The O9A

Order of Nine Angles



The Latin Picatrix, The Arabic Ghayat al-ḥakim, And The O9A Septenary System

Those who have studied the Renaissance Latin text known as the Picatrix, and those who have studied the more ancient Arabic text – Ghayat al-ḥakim – on which it is based, will be aware of three things.

First, that describing either book as an “astrological” text is a mistake, given (i) what the term astrology now denotes, such as the making of natal charts, and the writing of horoscopes based on Zodiacal constellations; and given (ii) that the classical Latin term astrologia denoted the Art (scientia) of knowing and understanding celestial objects – the stars and planets – and how these objects might affect mortals given that for ancient Greek and Roman philosophers we mortals were considered as connected to, as part of, the cosmic order, κόσμος.

Second, that the subject of Ghayat al-ḥakim – and thus of the Picatrix – is this connection and how a knowledge and understanding of the seven planets, of the Zodiacal constellations, and the relation between them, was a means whereby wisdom – an understanding of the cosmos, and of ourselves – could be attained. Which understanding was of The Unity, the Monas, behind all things.

Third, how a septenary system permeates those two books. Thus, and for example, the Latin manuscript whose scholarly designation is M – Sloane MS 3679 in the British Library – provides a useful summary of the text, a table of contents, listing the seven planets, while in Liber II, chapter X, their sigils are illustrated as follows,

Picatrix Sigils


which sigils, however, differ in many respects from those of the much earlier Ghayat al-ḥakim, and which difference will be discussed later.

Ghayat al-hakim Sigils

Ghayat al-ḥakim

The Picatrix sigils are followed, some pages on, by their Zodiacal associations, with Saturn for instance, associated with Aquarius (facias in hora Saturni tercia Aquarri ascendente) and Jupiter with Sagittarius (facias in hora Iovis secunda Sagittari ascendente) followed by descriptions of other, more human, planetary and Zodiacal associations and in which descriptions a certain Hermes Trismegistus is mentioned.

Liber III provides detailed descriptions of other esoteric correspondences between these seven planets and the twelve constellations of the Zodiac, including their respective Decans. For example, “Mercurius est minera virtutis intellective. Et habet aspectum ad sciencias addiscendum et sapiencia et dialecticam, grammticam, philosphima…” and “Luna est que recipit virtutes planetarum et infundit eas in mundo virtutis naturalis…”

Liber IV is divided into nine chapters, and concerns “de proprietatibus spirituum, et de his que necessaria sunt in ista arte, et qualiter imaginibus et suffumigicanibus et aliis adiuvantur.” That is, it concerns the animated principles – the ‘spirits’, angelus – associated with the seven planets and what is required, in terms of such things as incenses, sigils, names, and human-made objects – imago {1} – for those planets to be understood as symbolic of the workings of the cosmos and of ourselves.

In Liber IV various sigils are illustrated of a kind now familiar from much later ‘grimoire’ texts together with the names of the various ‘spirits’ – angelus – associated with the seven planets. For instance, Zemeyel with Mars, and Yebil with Sol.

The incenses associated with each planet, and their recipes, are described with that of Sol involving “florum spice nardi, sandali crocei et rubei ana 3x, ciperi, thymi…”

In chapter VII of Book IV it is stated that “deinde scribe in eo nomina septem stellarum, septem figuras earum et nomina septem angelorum et septem ventorum. Nomina autem septem stellarum sunt hec Zohal, Musteri, Marrech, Xemz, Zohara, Hotarid, Alchamar.” The sigil of each is then illustrated.

            While more quotations from the Picatrix could be included, sufficient have been provided to illustrate that the work concerns a septenary system and the esoteric correspondences of the seven planets including their relation to the Zodiacal constellations, and the incenses, sigils, tinctures, objects, and names of the respective animating principles, necessary to acquire an understanding of the whole system and thus achieve the goal that is wisdom.

There is thus a direct link to the septenary tradition described in the esoteric and typewritten 1980s O9A text Naos {2} and which O9A system is independent of the post-Picatrix qabalistic system, with its ten-fold Otz Chim, which all other, non-O9A, modern Occultists use and which later, Hebrew influenced, ten-fold system, has since the formation in the 19th century of the Hermetic Order Of The Golden Dawn, formed the basis of the ‘magic’ of Crowley, Levey, and Aquino, and which thus has mistakenly come to be regarded as an integral part of Western Occultism.

Differences, Influences, And Translations

The difference between the sigils given in the Picatrix and those in Ghayat al-ḥakim is indicative of two things. First, how the medieval and Renaissance scribes of the Picatrix (c.1300 – c.1459), not having access to the Arabic text (c.1050) sought to translate the Spanish translation of the Arabic text that they had access to, with differences between extant manuscripts of the Picatrix suggesting that various passages of the Spanish text were interpreted in different ways.

Second, how the later sigils – and the names of certain animating principles, ‘spirits’ or ‘angels’ – in the Picatrix may have evolved in the centuries between Ghayat al-ḥakim and the Picatrix, with the sigil of Mercurii for example obviously influenced by the Western alchemical symbol for Mercury.

In regard to modern English translations of the Picatrix, the word magicus is invariably mistranslated as ‘magic’ whereas as Anton Long has explained in his essay Sorcery In Virgil’s Aeneid {3} it correctly refers to an ancient Art, a particular Craft, and not to what is now associated with the words ‘magic’ and ‘magick’. Also, the first paragraph of Liber II of the Picatrix explains in some detail what is meant:

Sapientes qui naturali sensu sunt dotati numquam cess ant nec deserunt petere et inquirere ut sapientum secreta sciant et intelligant, que incluserunt in suis libris et scripserunt verbis occultis. et qui predicta invenerunt sollicitis inquisicionibus quousque attigerunt que voluerunt; sed homines imbecilles et intellectu carentes ad predicta attingere nequeunt vel venire.

Sed motus mee voluntatis processit ad inquisiciones magice et pravitatum tempore quo iuventute ftorebam. Et studebam in Centiloquio Ptolomei, in quo dicitur quod omnia huius mundi celestibus obediunt formis. Et manifestum est quod omnes sapientes in hoc sunt concordati, quod planete habent influencias et vires in hoc mundo quibus omnia fiunt in eo et alterantur motu planetarum in signis; qua de causa cognoverunt quod radices magice sunt motus planetarum.

In addition, the translation of the Latin imago by the 17th century English word talisman is a mistake since the Latin implies “a semblance”, a crafting of something which of itself presenced, was a semblance of, what was ‘higher’, numinous, by something which was ‘lower’, material, with such a presencing well-expressed by Marsilii Ficini in his De Vita Coelitus Comparanda,

“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.” {4}

Which is one of the axioms of the Hermetic weltanschauung, and as noted in the essay An Esoteric Note On The Somnium Scipionis Of Cicero {3} is a more philosophical restatement of the phrase “quod est inferius est sicut quod est superius” (what is above is as what is below) from the Hermetic text Tabula Smaragdina.

            Hence, to obtain a knowledge of what is one ancient source for the O9A septenary tradition, the student of the Occult and those interested in O9A esotericism should study the Arabic text of Ghayat al-hakim in preference to the Latin Picatrix, and also compare that text to Renaissance works such as those by Marsilii Ficini, as well as study the alchemical texts which mention or which allude to a septenary system. {5}

R. Parker
August 2018 ev

A pdf version of this essay is available here:


{1} The Latin term imago as used in the Picatrix is usually translated as “talisman”. I describe why that is a mistake in the Differences, Influences, And Translations section.
{2} A facsimile of the 1980s O9A typewritten text is available, as of August 2018, at
{3} The essay is included in The Eludent Order of Nine Angles, available at
{4} The translation is by David Myatt, from his Corpus Hermeticum: Eight Tractates. Translation and Commentary. 2017. ISBN 978-1976452369
{5} Many of these alchemical texts are described in Alchemical And Hermetic Antecedents Of The Seven Fold Way, available as of August 2018, fromἀρρενόθηλυς/



O9A: Change Of Perspective

The Eludent Order Of Nine Angles

Classifying O9A Texts

Order of Nine Angles



Classifying O9A Texts

Since the early 1980s, beginning with the Black Book of Satan, the Order of Nine Angles (O9A, ONA) has published and circulated thousands of texts; so many in fact that one academic wrote:

“the ONA has produced more material on both the practical and theoretical aspects of magic, as well as more ideological texts on Satanism and the Left-Hand Path in general, than larger groups such as the Church of Satan and the Temple of Set has produced in combination [which] makes the ONA an important player in the theoretical discussion of what the Left-Hand Path and Satanism is and should be according to the practitioners.” {1}

Given (i) the sheer volume of O9A texts, (ii) the growing interest in the O9A both academically and otherwise, and (iii) the profusion of recent (post-2011) texts dealing with aspects of O9A esotericism such as links to Hellenic hermeticism and why the O9A represents a ‘sinister-numinous’ and modern pagan tradition {2}, it seems apposite to place now familiar O9A texts into their historical and esoteric context.

T.W.S. Nexion
129 yf

{1} Senholt, Jacob. The Sinister Tradition. A paper presented at the international conference, Satanism in the Modern World, held at the Norwegian University of Science and Technology in Trondheim on the 19-20th of November, 2009. p.26
{2} Qv. (i) and (ii)

Quintessence Of The O9A

Order of Nine Angles



Quintessence Of The Order Of Nine Angles


I. O9A 101
II. The Esoteric Philosophy Of The Order Of Nine Angles
III. The Multiform O9A
IV. Surpassing Anton Long

The Seven Fold Way: A Modern Practical Guide


A Modern Practical Guide To The O9A Seven Fold Way
Second Edition


The five fundamental principles of the Seven-Fold Way (7FW) of the Order of Nine Angles are, as described in the above text:

(i) That the 7FW is an individual undertaking – and individual quest, or anados – and one which often takes a decade or more to complete. That is, success or failure is down to the individual; down to their determination, their self-honesty, their willingness to undertake certain experiences, and their ability to learn from their failures, their mistakes, and from their triumphs;

(ii) that both esoteric philosophy – O9A or otherwise – and everything written about the O9A by either Anton Long or by others, is/are irrelevant in comparison to what the individual learns and discovers for themselves by following the 7FW;

(iii) that the 7FW is not an Occult ‘Right Hand Path’ nor an Occult ‘Left Hand Path’ nor even ‘satanist’, but rather a means for the individual to develop their own unique weltanschauung and one which enables them to transcend such labels and categories;

(iv) that the 7FW is only one (fairly recent) Occult tradition and praxis among thousands (ancient and modern) and does not make any claims about being superior to or better than or more ancient than any other Occult tradition and praxis, stating only that it has been proved over decades to work, for some;

(v) that the goal is the discovery, by the individual, of what anciently was termed Lapis Philosophicus: that is, wisdom, which implies not only the standard dictionary definition of wisdom – “a balanced personal judgement; having discernment” – but also the ancient sense of (a) having certain knowledge of a pagan, Occult, kind to do with livings beings, human nature, and (b) an understanding of ourselves, of our relation to the world, to Nature, and to the Cosmos beyond.

       In addition, nothing about the 7FW is dogmatic or fixed. What is suggested here – such as various Insight Roles – are guides, and suggested because they have been shown, by experience over decades, to work in respect of practical learning both personal and Occult and thus in respect of enabling the attainment of wisdom. The individual is free to modify and/or evolve such suggestions as have been made.

Image credit: Atu III (The Empress) by Richard Moult from his Tarot pack Non Est Secundus Quia Unus Est.

Non-English Names And Terms In O9A Tradition

Order of Nine Angles


Non-English Names And Terms In O9A Tradition


Editorial Note:

“Many sinister chants or phrases involve a named archetype – or Dark God/demon/acausal entity – with the most obvious example being Satanas, which name is from the Latin Vulgate via the Ancient Greek Σατανᾶς, whence the Old English Sathanas (sometimes shortened to Sathans) as a name for Satan.

Thus when used in English language sinister chants or phrases, the name Satanas – sometimes pronounced sathanas – is used as most Anglicized names or words are used; that is, in accord the rules of English grammar and not in accord with the rules of grammar of their original (sometimes inflective) language, such as (in this case) Latin or Ancient Greek. Which Anglicized name or word may also be combined with other words or phrases from other languages in a mimetic way, so that – and for example – the ‘Sanctissimi Corporis Satanas’ of the Black Mass and the more general sinister chant ‘Agios o Satanas’ serve a dual, a ‘magickal’, purpose, being as they are not only acts of sinister sorcery but also a sinister mimesis.” (Source: ONA Esoteric Notes XLV)

Distinguishing The O9A

Baphomet O9ADistinguishing The O9A

There are several significant features germane to the Order of Nine Angles and which separate the O9A from other past and contemporary manifestations of the Occult in the lands of the West, be those manifestations described or classified by others (or self-described or classified by their adherents) as Left Hand Path, Satanist, Hermetic, Right Hand Path, Pagan, or Sorcerist.

The Esoteric Hermeticism Of The O9A



A collection of Order of Nine Angles (O9A, ONA) texts most of which were issued since the publication, in 2015, of the seventh edition of The Complete Guide To The O9A and which collection compliments that practical and theoretical guide to the  seven-fold way of the O9A. As the title indicates, this collection is primarily concerned with the esoteric and ancient hermeticism that underlies the occult philosophy of the O9A.

The Hermetic Order Of Nine Angles


° Preface
° Aρρενόθηλυς: Alchemical And Hermetic Antecedents Of The Seven Fold Way
° The Pagan Order Of Nine Angles
° Baphomet: An Esoteric Signification
° ONA Esoteric Notes XLIX
° ONA Esoteric Notes XLVII
° ONA Esoteric Notes XLV
° Culling And The Code Of Kindred Honour
° Pathei-Mathos and The Order of Nine Angles
° A Mystic Tradition
° O9A Adversarial Action

Complete Guide To The Order of Nine Angles



Complete Guide To The Order of Nine Angles
(Seventh Edition, 1460 pages, pdf 55 Mb)




Part One – The Occult Tradition of The Order of Nine Angles

° Introducing The Order of Nine Angles
° Presencing The O9A
° Perusing The Seven Fold Way – Historical Origins of the Septenary System of the O9A
° The Septenary Anados, and Life After Death, In The Esoteric Philosophy of the O9A
° Dilettantes And The Order of Nine Angles
° Wisdom, Logos, And The Inner O9A
° What Makes The O9A Unique
° Advice For Neophytes Regarding the O9A
° The Esoteric Philosophy of the O9A
° Nine Common Misconceptions About The Order of Nine Angles
° Authority In The Sinister Tradition
° The Authority Of Individual Judgement – Interpretation And Meaning
° The Sinisterly-Numinous
° The Adversarial Praxis and Logos of The Order of Nine Angles
° Originality, Tradition, and The Order of Nine Angles
° The O9A Rite of The Nine Angles
° Explaining The Acausal
° Acausality, The Supernatural, and the O9A
° Some Questions And Answers About the O9A

Part Two – Esoteric Traditions of the O9A

° The Esotericism of The Order of Nine Angles
° The Aural Tradition Of The Order Of Nine Angles
° Esoteric Aural Tradition In The Deofel Quartet
° Some Notes Concerning Language, Chants, and Acausal Entities
° O9A Esoteric Chant Archive
° The Rounwytha Tradition
° Notes On The Rounwytha Way
° Questions From A Modern Rounwytha
° The Dark Arts of the O9A
° Overview Of The Star Game
° The Enigma of the O9A

Part Three – Satanism

 ° How To Be A Satanist – A Modern Guide To Satanism
° The Satanism Of The O9A In Esoteric Context
° Toward Understanding Satanism
° Discovering Satan
° The Geryne of Satan
° The Culling Texts
° The Error of Egoism: Magian Occultism and the O9A

Appendix – Practical Guides To The Seven Fold Way

 ° Introduction
° The Requisite ONA
° Enantiodromia – The Sinister Abyssal Nexion


Note: This work includes the two O9A practical guides to the Seven Fold Way: (i) the 981 page The Requisite ONA dealing with the stages up to and including the stage of Internal Adept, which contains all the required texts, including facsimile versions of Naos, The Black Book of Satan, The Grimoire of Baphomet, and the complete Deofel Quintet, and (ii) Enantiodromia – The Sinister Abyssal Nexion which deals with the Passing of The Abyss and the occult Grade beyond the stage of Internal Adept.