The Pagan Mysticism Of The O9A

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The Pagan Mysticism Of The O9A

This essay provides details in respect of the assertion, made in my 2014 essay O9A Esotericism, An Initiated Apprehension, that:

 “The initiated apprehension of O9A [Order of Nine Angles] esotericism is of a particular, modern, and occult, weltanschauung that melds aspects of ancient hermetic mysticism, and certain pagan traditions, with a personal exoteric and esoteric pathei-mathos.”

The Mystic Tradition

Understood esoterically {1}, the term mysticism {2} describes those weltanschauungen based on the principle that certain truths, of a non-temporal or ‘spiritual’ nature, can be apprehended by certain means including (i) the performance of particular sacred (mystical) ceremonies or rites, (ii) by dramatic or symbolic or allegorical re-presentations of certain mysteries, (iii) by an anados (ἄνοδος, a spiritual or esoteric or occult journey) whose goal is either a selfless awareness of Theos/mundus/the-numinous or an actual dissolution of the self into Theos/mundus/the-numinous, and (iv) by means such as a contemplative, or eremitic, or a reclusive way of life.

Mysticism thus includes not only the Christian contemplative tradition, and groups such as The Religious Society of Friends, but also the rites, ceremonies, and beliefs of Ancient Egypt and places such as Iran {3}, the Hellenic hermeticism described in the Pymander text {4}, and the ancient paganism of the classical, the Greco-Roman, world. According to a modern initiate, the classical pagan weltanschauung was:

 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.” [M. Tullius Cicero, De Natura Deorum, Liber Secundus, xiii, xiv, 37 {5}

The O9A Tradition Of Empathic Knowing And Acausal-Thinking

One of the axioms of the esoteric philosophy of the O9A {6} is that it is really only possible to apprehend the realm of the acausal (which realm includes but is not limited to the supernatural) by using our (mostly latent) human faculty of empathy – of empathic wordless knowing – and by developing new faculties, such as the one the O9A term acausal-thinking.

1. Empathic Knowing

The latent faculty of empathy can, according to the O9A, be cultivated by the O9A Seven Fold Way – by the three to six month long Rite of Internal Adept and by the Camlad Rite of The Abyss {7} – while the skill or art of empathic knowing forms the basis of the O9A Rounwytha Tradition.

Of the Rite of Internal Adept, Anton Long wrote in a 1970s typewritten MSS, that “[developing such] empathy is the only aim of the grade ritual of internal adept and, indeed, of initiation itself.” {8}

In respect of the Rounwytha Tradition:

“The Rounwytha Way – also known as the rouning – is an aural pagan esoteric tradition, indigenous to a particular rural area of the British isles, of a few empaths… [The tradition is one of] a very individual and always wordless awareness, an intuitive apprehension, arising from a natural gift (a natural talent) or from that faculty of empathy that can be cultivated – according to tradition – by a person undertaking to live alone in the wilderness for around six months and then, some years later, undertaking to live alone for a lunar month in a darkened cave or some subterranean location. In essence, the Rounwytha Way is a manifestation – a presencing – of the muliebral, especially the ‘acausal knowing’ that arises from empathy with Nature.” {9}

Thus for the O9A the development of empathic acausal knowing – that is, esoteric empathy – is not only a μυστικόν but also a means whereby certain truths of a non-temporal nature can be apprehended.

2. Acausal-Thinking

According to the O9A, the new faculty of ‘acausal thinking’ enables a person to apprehend and to communicate by means of what the O9A describe as an esoteric language:

“An esoteric language is basically a particular means of communication dependent on certain esoteric (Occult) skills/abilities, and which language is often non-verbal in nature and often employs symbols (as in The Star Game) or affective aliquantals of acausal energy (as in esoteric-empathy). As with ordinary language, such languages involve a denoting and an accepted, a shared, understanding of what such specific denoting refers to. In addition, an esoteric language can, if correctly employed, function simultaneously on two levels – the affective and the effective; that is, the acausal and the causal. The effective level is that of communication between sentient human beings where meaning is exchanged; while the affective level is that of transforming/changing/developing (mostly of consciousness, of being) in an esoteric (acausal) way the individual or individuals employing the language.

The Star Game (TSG) – by which is meant the advanced form of ‘the game’ – is, currently, the language, the only language, of acausal-thinking; of thinking not by words but by means of adunations, their collocations, and their interaction and changes in four-dimensions, and which interactions of necessity include the ‘player’ or ‘players’. Thus, the ‘sentences’ of this particular esoteric language – this langage – are not static but rather the movement and the changes – the fluxion – of adunations, with the manner, the arrangement/pattern, of the movement and the changes – and the temporary meanings assigned to the adunations – intimating the ‘meaning’/content of a particular sentence in particular moments of causal Time.

Using the language of TSG is, like Esoteric Chant, not only sorcery – internal, external, Aeonic – but also and perhaps more importantly a means to acausal-knowing: to discovering the essences that have become hidden by morality, by abstractions and by the illusion of opposites, and which opposites include the dichotomy of sinister and numinous (light and dark; good and bad) and the illusion of our own separation from the acausal.” {10}

The O9A Anados And The Eremitic Magus

The O9A praxis termed the Seven Fold Way is essentially a practical modern anados; an occult journey through seven symbolic spheres {11}. However, unlike the description of such a journey in the ancient Hermetic Pymander text where the goal is becoming “united with theos”, the goal is understood in the Seven Fold Way as egressing into the realms of the acausal. Thus, as I mentioned in a previous essay:

“One of the most outré (and neglected) aspects of the esoteric philosophy that the Order of Nine Angles represents and presences is that the last stage, the goal, of their hermetic initiatory Seven Fold Way, the stage of Immortal, cannot be attained by a living human being. This means and implies that, in accordance with their ancient hermetic tradition, the O9A postulate, accept, and promulgate, a belief in a life – an existence – beyond our mortal death, most probably in that realm which the O9A term the acausal.” {12}

The goal of the Seven Fold Way is therefore not only the personal discovery of wisdom {13} but also of a means whereby such an acausal, immortal, existence can be achieved. In that respect, Anton Long rather cryptically wrote:

“The wisdom acquired, the finding of lapis philosophicus during the penultimate stage of the Way, means two particular things, and always has done. (i) living in propria persona, in a private manner and sans all posing, all rhetoric, all pomposity, all ideations; and (ii) having an appreciation, an awareness (sans words, ritual, thought) of what is now sometimes known as the acausal – of Nature, the Cosmos, of the connexions that bind life and thus of the illusion that is the individual will, and which illusion sillily causes a person to believe ‘they’ are or can be ‘in control’. These two things form the basis of a particular and reclusive way of life of a particular type of person: the type known, in one locality, as the rounerer of The Rouning.” {14}

This rather neatly ‘closes the O9A circle’, with the O9A Ouroboros symbolizing the initiate at the very end of their decades-long occult journey – having experienced and known in a very practical manner both the sinister and the numinous and which “knowing and feeling so profoundly affect the person that they are transformed into a new variety of human being” – ending as a rounerer, that is, living in a very pagan – an almost rounwythian – type of way; the ancient way of the Camlad tradition.

For a rounerer is an eremite; an outwardly undistinguished someone who (i) wanders, with mystic intent and in accord with the O9A code, from place to place, either alone or with a trusted companion, perhaps very occasionally imparting some esoteric wisdom or seeking some new recruit, or who (ii) has retired to be away from the mundane world and who lives (sometimes but not always in a rural location) alone, or with a companion, or who dwells nearby rounwythian kin and thus whose very way of living, through the physis so gained via their anados and the O9A code, is an act of sorcery.

Thus the O9A Grand Master/Grand Mistress – the O9A Magus/Magistra – while living in a manner consistent with the underlying pagan mysticism of the O9A, is most certainly not the type of person the majority of non-initiates would expect.


With its modern anados of the Seven Fold Way, with its ‘dark arts’ of acausal-thinking and esoteric-empathy/empathic-knowing, with its rural Rounwytha way and its eremitic magus/magistra, the O9A most certainly has a distinct mystical tradition firmly rooted in ancient pagan mysticism. Thus it would perhaps be more apt to describe O9A initiates as modern mystics rather than as ‘satanists’ or followers of a Western, occult, Left Hand Path.

For the truths, the perception and the understanding, which initiates of the O9A mystic (or the ‘sinisterly-numinous’) tradition personally discover are (i) the unity – the mundus, the Being – beyond the apparent opposites of ‘sinister’ and ‘numinous’, of causal/acausal, of masculous/muliebral, a unity indescribable by ordinary language but apprehensible by esoteric languages and a particular manner of living, and (ii) the transient, temporal, nature of human manufactured causal abstractions and ideations, and (iii) of an attainable acausal existence beyond our mortal death.

R. Parker


{1} According to the O9A, and as described in the article The Adeptus Way and The Sinisterly-Numinous, written by Anton Long and dated 122 yfayen:

“By esoteric we mean not only the standard definition given in the Oxford English Dictionary, which is:

“From the Greek ἐσωτερικ-ός. Of philosophical doctrines, treatises, modes of speech. Designed for, or appropriate to, an inner circle of advanced or privileged disciples; communicated to, or intelligible by, the initiated exclusively. Hence of disciples: Belonging to the inner circle, admitted to the esoteric teaching.”

but also and importantly pertaining to the Occult Arts and imbued with a certain mystery, and redolent of the sinister, or of the numinous, or of what we term ‘the sinisterly-numinous’, and where by Occult in this context we mean beyond the mundane, beyond the simple causality of the causal, and thus beyond conventional causal-knowing.” [Source, available as of August 2014, ]

{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} In respect of ancient Iran, qv. Reitzenstein and Schaeder: Studien zum antiken Synkretismus aus Iran und Griechenland, (Studien der Bibliothek Warburg), Teubner, Leipzig, 1926

{4} qv. Poemandres: A Translation and Commentary, by David Myatt, ISBN 978-1495470684

{5} Myatt, David: Education And The Culture Of Pathei-Mathos, e-text, May 2014. Available (as of August 2014) at

{6} In respect of O9A esoteric philosophy, qv. R. Parker: The Esoteric Philosophy Of The Order Of Nine Angles
An Introduction, e-text, 2014.

In talking and writing about the O9A we are, in essence, talking and writing about (i) the esoteric philosophy advanced by the pseudonymous Anton Long between the 1970s and 2011, and about (ii) the praxises, such as the Seven Fold Way, he developed as a result of (a) the various pagan traditions he inherited and (b) his own pathei-mathos.

{7} Both of these ‘seven fold way’ rites involve the individual living alone, bereft of human contact and of all human influence, for a particular length of time. In the wilderness – forests, mountains, deserts – in the case of Internal Adept; and in a chthonic place (such as a dark cave) in the case of The Abyss.

{8} The MS, which concerned the O9A ‘rite of nine angles’, was published in the 1980s in Stephen Sennitt’s LHP Nox zine, and was later included in Sennitt’s book The Infernal Texts: Nox & Liber Koth (Falcon Publications, 1997).

{9} R. Parker: Some Notes On The Rounwytha Way, e-text, 2014.

{10} Anton Long: Language, Abstractions, and Nexions, e-text, 122 Year of Fayen.

{11} For a description of, and the ancient hermetic roots of, the O9A Seven Fold Way refer to R. Parker, Perusing The Seven Fold Way – Historical Origins Of The Septenary System Of The Order of Nine Angles, e-text, 2014.

{12} R. Parker: The Septenary Anados, and Life After Death, In The Esoteric Philosophy of The Order of Nine Angles, e-text, 2013.

{13} Esoterically, the term wisdom, according to Anton Long in his essay Pathei Mathos and the Initiatory Occult Quest, implies “not only the standard dictionary definition – a balanced personal judgement; having discernment – but also the older sense of having certain knowledge of a pagan, Occult, kind to do with livings beings, human nature, and concerning Nature and ‘the heavens’. To wit, possessing certain faculties, such as esoteric-empathy, a knowing of one’s self; possessing an Aeonic knowing; and thus knowing Reality beyond, and sans, all causal abstractions.”

{14} Anton Long: The Enigmatic Truth, e-text, dated December 2011 CE. That essay, and its companion essay which was simply entitled Lapis Philosophicus, were the last writings written by Anton Long.

In respect of Anton Long’s use of the phrase in propria persona, I have mentioned elsewhere that “the term in propria persona has a long literary and scholarly usage beyond its more recent legal connotations (legal connotations which someone searching the internet will find and assume describe the meaning of the term). The literary and scholarly usage includes the sense of someone speaking ‘in propria persona’, as opposed (for example) to ‘the passive voice’. Thus, someone living ‘in propria persona’ would suggest something to the intelligentsia as [Anton Long’s] quotation would.”

The quotation, and the source, included in Anton Long’s text are:

“He wolde be in his owne persone, the example of our hole iourney.” William Bonde [lector philosophiae] – The Pylgrimage of Perfection (1526 ce), i. sig. Dvi.