The Enigmatic O9A

Order of Nine Angles


The Enigmatic O9A

To some people, the Order of Nine Angles (O9A/ONA) is a modern enigma: ambiguous, obscure, perplexing, confusing, and apparently contradictory. To others, the O9A represents “a dangerous and extreme form of Satanism” {1} and/or presents “a recognizable new interpretation of Satanism and the Left Hand Path” {2}. However, and predictably, most of those who have read about or who have heard of the O9A – especially those with an interest in modern occultism or satanism or the Western Left Hand Path tradition – have, or have acquired, a negative opinion of the O9A.

A predictable negative opinion because their outsider view of the Order of Nine Angles focuses on, or has focused on, one or more of the following:

1. On some of the causal forms – such as neo-nazism or causal terrorism {3} – that are, have been, and could be, used by O9A initiates as either pathei-mathos (a personal learning from practical experience) or as sorcery (as useful ‘forms’ that presence or ‘ground’ acausal energy in and through non-initiated individuals via the actions of or in the psyche of such individuals).
2. On the exoteric, external, appearance of the O9A that certain O9A texts may present or may have presented, often quite deliberately; as for example in the matter of ‘satanism’.
3. On certain ‘sinister games’ {4}, and/or an ‘internet saga/drama’ or two even though (i) such sagas/dramas have (as has been repeatedly and publicly stated) a sinister intent connected with the O9A’s Labyrinthos Mythologicus, and/or (ii) Acta Est Fabula Plaudite.
4. On the antics – often via the medium of the internet and by mostly anonymous individuals – of those who claim or who have claimed to be O9A, even though such antics (by muppets or other plebeians) are a natural causal consequence of the presencing, over the past three decades, of the O9A logos and the dissemination of the O9A mythos.
5. On texts – adversarial, inciting, mythic, or representative of a genuine tradition and practice – regarding culling (human sacrifice).

Thus the typical outsider obtains an impression of and forms an opinion about the O9A mostly as a result of reading only a few of the thousands of O9A texts, and/or as a result of taking seriously the comments other outsiders have made about the O9A, and/or as a result of their own uncritical assessment of or emotive/prejudiced reaction to matters such as those outlined in 1-5 above.

Such outsiders, such dilettanti, either never get beyond outer appearance or they become lost in the O9A’s labyrinthine labyrinth. Whatever their route back to mundanity, they reveal: (i) that they lack the ability, the aptitude, to perceive beyond the exoteric, or (ii) that they lack the physis to seriously and rationally study the O9A, or (iii) that they lack the learning, and the abilities, of the scholar. Sometimes such outsiders go on to join the chorus of those who, usually via the medium of the internet and usually anonymously – but always in their dilettantish, or plebeian, or occult illiterati, or pretentious, manner – opine about the O9A.

Thus have they failed to solve the enigma that is the O9A, with the labyrinthine outer layers of the O9A achieving what they were constructed to achieve: to test, to perplex, to challenge, and to select; and in particular to distinguish those who have an O9A physis – or the potential to develop such a physis – from those who do not.


“From its beginnings in the early 1970s, the Order of Nine Angles has had, quite intentionally, an inner core obscured by various outer layers. Thus its exoteric, external, appearance does not necessarily reflect its esoteric essence, and which exoteric appearance serves and has served a particular and practical purpose, as the O9A mythos serves and has served a particular and practical purpose in (i) generating interest both in that external appearance and in the inner essence concealed within, and (ii) in presenting certain – and sometimes controversial, sometimes adversarial – esoteric apprehensions.

To access the inner core, an individual has to work their way through the outer layers which, together, form a labyrinth; a labyrinth so labyrinthine that it is easy for a person to become confused, lose their way, or (more usually) just give up. Some individuals, however, inspired (or re-inspired) as they are by the O9A mythos, do succeed. Thus there is, for every candidate – every potential member of the O9A kindred – an initial test, involving them navigating the labyrinth on their own, without any guidance.

What they find – to the dismay of many – is nothing mysterious or ‘satanic’ or exceptional or difficult to understand or even really secret. For it is only (i) a particular pagan mysticism, and (ii) a particular way of life, and (iii) an individual occult journey (an anados) that will last for several decades, and a journey and a way of life which, if they embark upon them, will take them from ‘the sinister’ toward ‘the numinous’ and thence toward what is beyond both those causal forms.”  {5}

However, those individuals who do solve the enigma (often through following an O9A praxis), or who through a scholarly study of esotericism and of O9A texts {6} do apprehend the essence, will be able to both place the O9A into historical perspective and also understand that:

“For millennia, according to aural tradition, esoteric knowledge – the methods, the means, required for an individual to acquire wisdom – The Philosophers Stone (aka the stage of Immortal) – have been learnt from a few reclusive Adepts, with this knowledge being concerned with three traditional things: (1) the slow process of an internal, alchemical, decades-long change in the individual as a result of direct esoteric and exoteric personal experience and the learning from that experience – that is, the numinous authority of pathei- mathos; (2) a certain and limited personal guidance – from one of those more experienced in such matters – on a direct individual basis (person to person), if such advice be sought; and (3) the cultivation of the virtue of ἀρετή, manifest as this is in a noble, a cultured, a learned, personal character […]

There was also an understanding that genuine wisdom takes a certain duration – decades – of causal Time to be attained, and cannot be hurried and often requires a reclusive personal existence. There was an understanding of the need to develope a cultured, and learned, personal character founded on and maintained by the principle of personal and kindred honour as manifest in the O9A Code of Kindred Honour, as there developed an appreciation of the cosmic perspective, of the Adept in the supra-personal context of Aeons and in relation to the Cosmos. For the essence of our esotericism lies in this knowledge of ourselves as but one nexion, suspended between causal and acausal Time – one means to presence one more Aeon, one possibility to move toward a new acausal life.

Such qualities, such an appreciation, and such understanding of the slow personal progress toward esoteric wisdom, are what have now been overlooked, forgotten, or scorned, by those who in their hasty search for answers have come to rely upon, or who value, the modern rapid means of modern communication that have been developed.”

These individuals will also appreciate that, as Anton Long wrote in his 2011 essay The Aeonic Perspective of the Order of Nine Angles,

“In terms of causal forms, there is the initiated understanding that what, for human beings, is esoteric, evolutionary – that which presences acausal energy and thus Life – is inner not outer change. That is, that no causal form, no non-Occult praxis, produces or can produce Aeonic change, although such forms, such praxis, may occasionally result in some, a few, individuals each century, via pathei-mathos, achieving a certain insight and understanding and thence becoming changed, more evolved, human beings.

Or, expressed differently, the changes wrought by causal forms – by wars, revolutions, empires, nations, and through means such as politics or social reform, or by governments – are transient, and do not, over centuries, affect human beings en masse. For humans remain and have remained basically the same; rather primitive beings, dependant on and in thrall to abstractions, to their emotions, to archetypal forces, and never developing their latent faculties, never fulfilling their Cosmic potential, with only a rare few human beings achieving wisdom.

This is why initiatory Occult groups and orders of our kind exist – to manifest and maintain such understanding over centuries; to produce and encourage, over centuries, Aeonic changes, and to develop, evolve, human beings by means of Occult Arts and thus in the only effective way: from within; esoterically; by changing their character, their nature.

This is also why we insist on a personal knowing, on inner alchemical change; on individuals learning from practical experience, both sinister and numinous and both exoteric and esoteric. Why we are organized as we are, as kindred families and nexions, as a kindred collective, and as a culture with traditions both esoteric and aural. And why we take a long-term view of matters both exoteric and esoteric – for our perspective is that of centuries, of Aeons.”

For the key to unlocking the enigma that is the O9A – a key that can be found via an esoteric/initiated apprehension and/or by a scholarly study – is that what persists over centuries, beyond the lifespan individuals and beyond the rise and fall of empires and governments and rulers and States, is a particular esoteric knowledge transmitted but also added to over millennia via both exoteric pathei-mathos and by the occult quest (the anados) of initiated individuals.

The ‘sinisterly-numinous tradition’ of the O9A is part – perhaps the essential part – of that body of esoteric knowledge, just as O9A praxises, the practical methods advocated by the O9A, are but modern means whereby some individuals can discover that esoteric knowledge and then contribute to it, with the O9A itself – both outer and inner – being simply a culture, a collection of kindred nexions bound by a particular logos {7}, whereby both that tradition (and thus that esoteric knowledge) and the means to discover and add to it, can be passed on to future generations.

“There are as many excuses for failure as there have been and will be failures. Each failure is just a failure, and the flow of Life goes on, perhaps to the sound of mirthful Satanic laughter. Sometimes someone – teetering, feeling perhaps The Abyss that awaits and entices them and yet unbalanced still by a vestige of mundane ego – may even feel they have been ‘used’; and of course they have: by me, by themselves, by others of our kind, and by the wyrdful flow of Change that is the Cosmos. But of course The Abyss does not care, the Cosmos does not care, as I and others of my kind do not care at least in the way some person may want. They were told, warned – right from the start. We, The Order of Nine Angles, are as we are – balewa. Difficult; hard; testing; destructive. A natural rencounter, genesis of new beginnings. No you or I or we, just one enantiodromia among so many. The Way is there; it works: for the few. And it for these few that we reserve our applause. After all, it is just Life changing, evolving, as it changes and evolves in this one small causal part of the Cosmos – a game for some, perchance a τραγῳδία for others; an exeatic drama to enhance our own brief temporary causal living, perchance to propel us thence toward our own acausal life.” Anton Long, Acta Est Fabula Plaudite, Toward The Abyss

Hence this particular (pdf) collection of texts concerning, and by, the O9A which deal with some hitherto rather neglected aspects of the ‘particular esoteric knowledge’ – ancestral and modern – that forms the basis of O9A culture. These aspects are the aeonic understanding manifest in ‘the sinister dialectic’, the ‘inner O9A’, and the esoteric mysticism inherent in that alchemical process of inner change that is the O9A ‘seven fold way’.

This collection may therefore contribute to a better understanding of the O9A, beyond the opinions and the perceptions of those dilettanti, plebeians, and pretentious pseudo-intellectuals, who infest modern occultism and especially satanism and the Left Hand Path.
R. Parker


{1} Per Faxneld: Post-Satanism, Left Hand Paths, and Beyond in Per Faxneld & Jesper Petersen (eds) The Devil’s Party: Satanism in Modernity, Oxford University Press, 2012, p.207

{2} James R. Lewis and Jesper A. Petersen (editors). Controversial New Religions. Oxford University Press, 2014. p. 416

{3} The O9A make a distinction between causal and acausal terror, qv. Anton Long, Baeldraca – From Causal to Acausal Terror, 121 Year of Fayen. In respect of ‘causal terror’.

“It is of fundamental importance – to evolution both individual and otherwise – that what is Dark, Sinister or Satanic is made real in a practical way, over and over again. That is, that what is dangerous, awesome, numinous, tragic, deadly, terrible, terrifying and beyond the power of ordinary mortals, laws or governments to control is made manifest. In effect, non-Initiates (and even Initiates) need constantly reminding that such things still exist; they need constantly to be brought ‘face-to-face’, and touched, with what is, or appears to be, inexplicable, uncontrollable, powerful and ‘evil’. They need reminding of their own mortality – of the unforeseen, inexplicable ‘powers of Fate’, of the powerful force of ‘Nature’.

If this means killing, wars, suffering, sacrifice, terror, disease. tragedy and disruption, then such things must be – for it is one of the duties of a Satanic Initiate to so presence the dark, and prepare the way for, or initiate, the change and evolution which always result from such things. Such things as these must be, and always will be, because the majority of people are or will remain, inert and sub-human unless changed. The majority is – and always will be until it evolves to become something else – raw material to be used, moulded, cut-away and shaped to create what must be. There is no such thing as an innocent person because everyone who exists is part of the whole, the change, the evolution, the presencing of life itself, which is beyond them, and their life only has meaning through the change, development and evolution of life. Their importance is what they can become, or what can be achieved through their death. their tragedy, their living – their importance does not lie in their individual happiness or their individual desires or whatever.” Anton Long, To Presence The Dark, 107yf

{4} qv. Anton Long, Playing The Sinister Game – A Brief ONA History, 122 yfayen (Updated Jan 2012 CE)

{5} R. Parker, O9A Esotericism: An Initiated Apprehension, e-text, 2014.

{6} Correctly understood, the term scholar is not limited to the now commonly accepted narrow modern usage implying academia alone. As used here and in O9A texts, the term means what it has been understood to mean for centuries, from before the time of Shakespeare; that is, it refers to “a learned or erudite person, and especially one who is learned in the classical – Greek and Latin – languages and their literature.”

Such a scholarly learning in respect of esotericism places hermeticism, modern western occultism, and the O9A into the correct, classical, perspective and enables a person to read important source material – such as the works of Plato, Plotinus, and Iamblichus, the Hermetica, gnostic texts, and the early alchemical MSS – in their original language. Furthermore, given the Arabic and possible ancient Indic/Persian influences on O9A esotericism, a knowledge of Arabic and Farsi – and the relevant ancient esoteric traditions – is most advantageous.

Without such a scholarly background and a scholarly study of O9A texts – and/or without an initiated insight into O9A esotericism – the opinions of others regarding the O9A are most certainly dilettantish, or plebeian, or pretentious; of no value, except perhaps to other dilettanti, plebeians, the occult illiterati, or pretentious pseudo-intellectuals.

In respect of classical and Hellenic influence, there is the O9A seven fold way with its anados, which clearly shows some Hellenic influences such as from the Pymander tractate, with even the subtitle of part one of the seminal O9A text Naos – Physis Magick – revealing a direct lineage.  For no other Western occultist or group, prior to the O9A, has used the term ‘physis’ in connection with sorcery or in connection with an occult anados, an initiatory journey through seven spheres or realms.

In respect of Arabic and/or Indic influence, there are indications in relation to the term ‘nine angles’ and the various forms or aspects of time (Arabic: Azal, Dhar and Zamal; O9A: causal, acausal, nexion), with AL having claimed an Arabic text as inspiration: Al-Kitab Al-Alfak, The Book of The Spheres, that is, falak al-aflak, al-kawakib al-thabitah, Zuhal, and so on.

Regarding such ancient influences, qv. (i) R. Parker, Perusing The Seven Fold Way – Historical Origins Of The Septenary System Of The Order of Nine Angles, e-text, 2014; (ii) R. Parker: The Septenary Anados, and Life After Death, In The Esoteric Philosophy of The Order of Nine Angles, e-text, 2013; (iii) R. Parker, Originality, Tradition, And The Order of Nine Angles, e-text, 2013; and (iv) R. Parker, The Pagan Mysticism Of The O9A, e-text, 2014.

{7} The logos of the O9A is exoterically manifest (as ‘The Word of a Magus’) in the code of kindred honour, and esoterically manifest in the axiom of pathei-mathos (of learning from practical – and difficult, testing, dangerous, exeatic – personal experience).

In respect of the code of kindred honour (the O9A), Anton Long wrote:

“A fundamental principle of the Order of Nine Angles – one of our five core traditions – is that of Kindred Honour, which means two important things: (1) that our behaviour toward our own kind, our kindred, is governed by particular rules and guidelines manifest in our written Code of Honour; and (2) that our behaviour toward mundanes is guided by our understanding of them (and their wealth and property) as a useful resource.” Children and The ONA, 122 Year of Fayen

“Kindred Honour: The principle that our kind are distinguished by their behaviour toward each other and by their behaviour toward mundanes. This means that we divide human beings into two different kinds – (1) those who are of us or who have the qualities, the potential, to become of us, and (2) those who are not like us. Our kind are made by their acceptance of the principle of personal honour and by living according to this principle. Hence, someone becomes of us when they pledge to live their lives according to that principle. Thus, our behaviour toward our own kind is guided by our Law of Kindred Honour”. Sinister Experiential Eleutheria – The Five Core ONA Principles Explained, 122 Year of Fayen

Hence accepting and living by the O9A code is the essence of being O9A.

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