Baphomet – The O9A View

Order of Nine Angles


Classic O9A Texts

Baphomet – An Esoteric Signification

In contradistinction to all modern Occultists – be they self-described satanists, self-described followers of some Left Hand Path, self-described sorcerers, or something else – the Order of Nine Angles (O9A/ONA) has a unique tradition in respect of Baphomet, which is that Baphomet:

(i) is a female name, used to describe a shapeshifting entity; a dark goddess to whom human sacrifices were, and are, dedicated and offered;

(ii) that this name most probably means the Mother (Mistress) of Blood;

(iii) that Baphomet is the mother and bride of Satan, and the mother of all the acausal entities – ‘demons’ – we know or have experienced over millennia.

(iv) that the now commonly accepted origins and meaning of Baphomet – such as those of Eliphas Levi et al – are esoterically incorrect.

As conventionally described, by non-O9A folk, Baphomet is (a) associated with a male idol rumoured to be connected to the medieval Knights Templar, and (b) associated with the figure – The Goat of Mendes – described and illustrated in works by Eliphas Levi, and subsequently by the Rider-Waite Tarot (Major Arcana XV) and the sigil used by LaVey et al, and (c) described by Crowley as male and derived from Mithras.

As recounted in O9A esoteric aural tradition, and as iconoclastically described in an O9A MS dating from the early 1980s and included in volume I of Hostia, published in 1992:

             “The name of Baphomet is regarded by Traditional Satanists as meaning “the mistress (or mother) of blood” – the Mistress who sometimes washes in the blood of her foes and whose hands are thereby stained. [See The Ceremony of Recalling.]
             The supposed derivation is from the Greek βαφή μητρίς and not, as is sometimes said, from μήτιος (the Attic form for ‘wise’). Such a use of the term ‘Mother’/Mistress was quite common in later Greek alchemical writings – for example Iamblichus in “De Mysteriis” used μητρίζω to signify possessed by the mother of the gods. Later alchemical writings tended to use the prefix to signify a specific type of ‘amalgam’ (and some take this to be a metaphor for the amalgam of Sol with Luna, in the sexual sense). In the Septenary System, Baphomet, as Mistress of Earth, is linked to the sixth sphere (Jupiter) and the star Deneb. She is thus in one sense a magickal “Earth Gate” (qv. the Nine Angles), and Her reflexion (or ‘causal’ nature – as against Her acausal or Sinister nature) is the third sphere (Venus) related to the star Antares […]
             The Traditional depiction of Baphomet [is of] a beautiful mature woman (often shown naked) holding up the severed head of the sacrificed priest (usually shown bearded).”

Which iconoclasm naturally led self- described modern Occultists to, yet again, criticize the O9A, even though such critics had (and have so far) never bothered to, or lacked the erudition and esoteric knowledge to, write a scholarly riposte to the evidence provided by the O9A. Evidence such as:

βαφή: dyeing, dipped in, stained; and a metaphor for blood, qv. Aeschylus, Πέρσαι, vv. 316-7

           πυρρὰν ζαπληθῆ δάσκιον γενειάδα ἔτεγγ ̓ ἀμείβων χρῶτα πορφυρέᾳ βαφῇ

μητρίς: motherland; qv. Pausaniae Graeciae Descriptio, Book X, chapter 24, 2

           μητρὶς δέ τοι οὐ πατρίς ἐστιν

μήτηρ: mother; qv. Hesiod, Ἔργα καὶ Ἡμέραι, 563, where the expression ‘mother of all’ occurs:

           εἰσόκεν αὖτις γῆ πάντων μήτηρ καρπὸν σύμμικτον ἐνείκῃ

μῆτις/μήτιος: wise, skilled, craft. The form μήτιος occurs in Pindar, Nemean Odes, 3, 9

           τᾶς ἀφθονίαν ὄπαζε μήτιος ἀμᾶς ἄπο

μητρίζω: possessed by the mother of the gods, Iamblichus, De Mysteriis, III, 9, 10

            οἰ τῷ Σαβαζιῳ κάτοχοι καὶ οἰ μητρίζονες

Thus the O9A explanation of the Ancient Greek origin of the term, and their various depictions of a female Baphomet, is far more plausible – esoterically, and otherwise – than the conventional explanations and depictions. That is, according to the O9A, their Baphomet tradition derives – like their Seven Fold Way and aspects of their Occult mysticism – from Hellenic and hermetic and pagan (and thus Western) mystery traditions {1} all of which pre-date by well over a thousand years the later descriptions of Baphomet by Alphonse Louis Constant (aka Eliphas Lévi Zahed) and by the likes of Howard Stanton Levey (aka Anton LaVey) with the latter including elements from the Hebrew Kabbalah.

Furthermore, it should come as no surprise that the O9A has for decades used the term Baphomet as one of their many tests for mundane-ness, since

              “if someone uses, for example, the ‘standard’ accepted explanation of Baphomet, and Laveys inverted pentagram, it is a reasonable conclusion that they have just accepted such things as “truth”. The ONA alternative – the ONA heresy in such matters – should cause them to pause, if, that is, they possess some genuine, innate, Occult ability; if they have the qualities to progress along the Sinister Path. The ONA alternative should set them thinking, for themselves; should point them toward doing their own research, and even using, developing, their latent Occult abilities.”

(Revised 2018)

{1} Refer to such O9A texts as (i) Aρρενόθηλυς: Alchemical And Hermetic Antecedents Of The Seven Fold Way, and (ii) the compilation The Pagan Order Of Nine Angles.

A copy of Aρρενόθηλυς is available fromἀρρενόθηλυς/

A copy of The Pagan Order Of Nine Angles is available at


Afsana, Yusra, And The Green Damask Room

Order of Nine Angles



For decades, the esotericism of the Order of Nine Angles (ONA, O9A) – its unique esoteric tradition – has been either neglected or scorned by both modern occultists and by academics who have written about Western esotericism.

In order to facilitate research into the O9A we provide here some comments about two hitherto ‘secret’ aspects of O9A esoteric tradition: the Rite of Afsana, and the location associated with Yusra, both of which are mentioned in certain questions that those publicly declaring themselves knowledgeable about the O9A – usually via the medium of the Internet – were (from around 2008 on) sometimes asked to answer in order to verify their claim to knowledge. {1}


In origin, the term Afsana is Persian, and centuries old; an origin evident in the Persian title of an ancient book: Hazar Afsan, هزار افسان, and which book is a compilation of various short (enchanting) tales, some of which tales are quite similar (and occasionally almost identical) to some of the ones in the collection known in the West under the title The Thousand And One Nights, أَلْف لَيْلَة وَلَيْلَة‎.

The zahr (exoteric, outer) meaning of the term implies a (usually short) fictional story, while the batin (esoteric, inner, hidden) meaning implies an enchanting story or myth and which story or myth may be “archetypal” and thus numinous and thus may not necessary reflect or detail actual events. In the older stories, sorcery – and esoteric entities such as Jinn – play an important role. {2}

As for why a Persian word is used by the ONA, a text explaining what the ONA mean by the term ‘nine angles’ explains that:

“The inspiration for – or the tradition used by – the Order of Nine Angles/Anton Long was the ἄνοδος (septenary, Hermetic, or otherwise) described historically in various Hellenic, Indic, Persian, and alchemical texts, such as the Pymander tractate of the Corpus Hermeticum and the Arabic MS Al-Kitab Al-Alfak.” {3}

That is, the ONA is referencing a Western esoteric tradition {4} much older than, and independent of, the Magian cabala and a tradition which has been neglected by almost all modern academics who have written about Western esotericism, focused as such academics have been on the much more recent, and distorted, Magian tradition used by the likes of The Golden Dawn, Crowley, Levey, Aquino, and virtually all non-ONA Western occultists.

As the ONA also note, their tradition – of a septenary anados and of ‘the nine angles’ – may be derived, or be a continuation of, an ancient and pagan Greco-Roman tradition and which Greco-Roman tradition may have influenced Persian and Indic esoteric traditions, or it might be that earlier Persian and Indic traditions may have influenced that pagan Greco-Roman tradition. Unless and until more academic research is undertaken the actual origin of the septenary anados and of ‘the nine angles’ will be moot.


In respect of Yusra, the question asked is: “What one [singular] terrestrial location is used in calling forth Yusra?”

The answer as to location is encoded in the painting The Green Damask Room. The location is far from Shropshire and is not in Europe.

As for who or what Yusra is, while the word occurs in the Quran – for example جار ومجرور – and is sometimes used as a female first name in Arab lands, one has to bear in mind the distinction between zahr and batin, between the exoteric and the esoteric meaning.

Thus it is possible that the name might (or might not) refer to some ancient (possibly Near Eastern) female ‘goddess’.

The Green Damask Room


There are four “encodings” in the painting by Richard Moult to which he gave the name The Green Damask Room.

Two reflections in the suspended polyhedron which depict two locations in Shropshire, personal to the subject of the painting and of general interest regarding the history of a certain Esoteric Tradition.

The sigil above the polyhedron is an encoding of the secret name of ‘Satan’ according to that Tradition.

Although it may be reproduced as such, the polyhedron itself is not an intentional depiction of an inverted Septenary symbol (and thus does not necessarily require reverting). Rather – and interestingly given its resemblance to the Septenary sigil – it is the pattern which emerged via the encoding of the name of the terrestrial location associated with “Yusra” and the “New Aeon”.

In addition, the ‘Green Damask Room’ – named and known as such among family, friends, and selected invited guests – exists in a certain large house in a certain location in a certain country.

2018 ev

This is an edited and revised version of an article first published on the TWS Nexion blog in January 2017.

{1} The ten questions – since supplemented by three more – are:

1) What is the meaning and the correct uses [plural] of the term Fayen?
2) What alchemical season is appropriate to Dabih and why?
3) What is the reason that Petriochor is used in the Rite of Afsana, and what is this Rite?
4) What one [singular] terrestrial location is used in calling forth Yusra?
5) How do the Nine Angles relate to Azal, Dhar and Zamal, and what Earth-bound (causal) form (structure/construct) is used to symbolize this?
6) What symbolic structure/construct is beyond the (advanced) form that is The Star Game?
7) How does the causal phenomena perceived in the causal as “gravity” relate to a specific type of acausal energy, and what has this to do with the Dark Gods mythos and the nexion that is the planet Earth?
8) What is the esoteric name of the acausal entity that has the common exoteric name Satan?
9) What manuscript, other than Al-Kitab Al-Alfak, is a source for the nine emanations?
10) Where and when was Al-Kitab Al-Alfak written and what name appears on the title page.

Three further questions were added because: (i) a few years ago an O9A Adept publicly provided a clue to the answer to question (6), and (ii) some of the clues provided by Anton Long in relation to question (5) enabled a sagacious non-O9A-Adept to solve the riddle; and (iii) the ONA recently published the answer to question (1) at

{2} There is an interesting book titled Le Féminisme de Schéhérazade, La Révélation des Mille et une nuits, written by Marie Charlotte Heloïse Hollebecque and published in 1927 in Paris, which emphasized the role of women in the older stories.



Some 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.

Atu XX, Aeon

Atu XX

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



The O9A, Pathei-Mathos, And The Supernatural

Order of Nine Angles



The O9A, Pathei-mathos, And The Supernatural

Among the many things that distinguish the Order of Nine Angles (O9A, ONA) from other contemporary Occult groups are: (i) the insistence on pathei-mathos, on Initiates undertaking formative experiences and undergoing practical ordeals (both esoteric and exoteric) and thus learning directly, personally, from experience by practices such as Insight Roles and Grade Rituals such as that of Internal Adept; and (ii) how the O9A conceive of Space and Time, and thus of the supernatural and sorcery, for the foundation of the esoteric (the Occult) philosophy of the O9A are the concepts of acausal and causal Space, of acausal and causal Time, and of ourselves – we human beings, our psyche – as a nexion (a nexus) between causal and acausal Space-Time.

The following two compilations of O9A texts explain these two aspects of O9A Occultism.


Pathei-Mathos, Empathy, And The Order Of Nine Angles

° Preface
° Introduction
° Notes On The Esoteric Learning Presenced Through Pathei-Mathos
° The Esoteric Philosophy Of The Order Of Nine Angles: An Introduction
° The Place of Empathy in the Esoteric Tradition of the Order of Nine Angles
° Pathei-Mathos and The Initiatory Occult Quest
° The Septenary Anados, and Life After Death
° Appendix: Two O9A Rites Of Pathei-Mathos And Empathy


Time, Acausality, The Supernatural, And Scientific Theories


° Introduction
° Time and The Separation of Otherness
° Some Notes On The Theory of The Acausal
° Debunking The Chaos – Sorcery and the Esoteric Nature of The Acausal
° Acausality, The Dark Gods, and The Order of Nine Angles
° Satan, Acausal Entities, and The Order of Nine Angles
° Alchemical Seasons and The Fluxions of Time

Quod Superius Est Sicut Quod Inferius

 Mhuiral, by Richard Moult

As mentioned in Kitab Sirr al-asrar: “Quod superius est sicut quod inferius et quod inferius est sicut quod superius ad perpetranda miracula rei unius.”

As explained in Poemandres, 17-19, of the Corpus Hermeticum:

To continue, those seven came into being in this way. Earth was muliebral, Water was lustful, and Fire maturing. From Æther, the pnuema, and with Physis bringing forth human-shaped bodies. Of Life and phaos, the human came to be of psyche and perceiveration; from Life – psyche; from phaos – perceiveration; and with everything in the observable cosmic order cyclic until its completion.

When the cycle was fulfilled, the connexions between all things were, by the deliberations of theos, unfastened. Living beings – all male-and-female then – were, including humans, rent asunder thus bringing into being portions that were masculous with the others muliebral. Directly, then, theos spoke a numinous logos: propagate by propagation and spawn by spawning, all you creations and artisements, and let the perceiver have the knowledge of being deathless and of Eros as responsible for death.

Having so spoken, foreknowing – through wyrd and that harmonious structure – produced the coagulations and founded the generations with all beings spawning according to their kind. And they of self-knowledge attained a particular benefit while they who, misled by Eros, love the body, roamed around in the dark, to thus, perceptively, be afflicted by death.

Ἐγένετο οὖν, ὡς ἔφην, τῶν ἑπτὰ τούτων ἡ γένεσις τοιῶιδε τρόπωι· θηλυκὴ γὰρ ἦν καὶ ὕδωρ ὀχευτικόν, τὸ δὲ ἐκ πυρὸς πέπειρον. ἐκ δὲ αἰθέρος τὸ πνεῦμα ἔλαβε καὶ ἐξήνεγκεν ἡ φύσις τὰ σώματα πρὸς τὸ εἶδος τοῦ Ἀνθρώπου. ὁ δὲ Ἄνθρωπος ἐκ ζωῆς καὶ φωτὸς ἐγένετο εἰς ψυχὴν καὶ νοῦν, ἐκ μὲν ζωῆς ψυχήν, ἐκ δὲ φωτὸς νοῦν, καὶ ἔμεινεν οὕτω τὰ πάντα τοῦ αἰσθητοῦ κόσμου μέχρι περιόδου τέλους ἀρχῶν γενῶν.

ἄκουε λοιπόν, ὃν ποθεῖς λόγον ἀκοῦσαι. τῆς περιόδου πεπληρωμένης ἐλύθη ὁ πάντων σύνδεσμος ἐκ βουλῆς θεοῦ· πάντα γὰρ ζῶια ἀρρενοθήλεα ὄντα διελύετο ἅμα τῶι ἀνθρώπωι καὶ ἐγένετο τὰ μὲν ἀρρενικὰ ἐν μέρει, τὰ δὲ θηλυκὰ ὁμοίως. ὁ δὲ θεὸς εὐθὺς εἶπεν ἁγίωι λόγωι, Αὐξάνεσθε ἐν αὐξήσει καὶ πληθύνεσθε ἐν πλήθει πάντα τὰ κτίσματα καὶ δημιουργήματα, καὶ ἀναγνωρισάτω ἔννους ἑαυτὸν ὄντα ἀθάνατον, καὶ τὸν αἴτιον τοῦ θανάτου ἔρωτα, καὶ πάντα τὰ ὄντα.

τοῦτο εἰπόντος, ἡ πρόνοια διὰ τῆς εἱμαρμένης καὶ ἁρμονίας τὰς μίξεις ἐποιήσατο, καὶ τὰς γενέσεις κατέστησε, καὶ ἐπληθύνθη κατὰ γένος τὰ πάντα καὶ ὁ ἀναγνωρίσας ἑαυτὸν ἐλήλυθεν εἰς τὸ περιούσιον ἀγαθόν, ὁ δὲ ἀγαπήσας τὸ ἐκ πλάνης ἔρωτος σῶμα, οὗτος μένει ἐν τῶι σκότει πλανώμενος, αἰσθητῶς πάσχων τὰ τοῦ θανάτου.

Mhuiral by Richard Moult
from his book of Tarot archetypes
titled Non Est Secundus Quia Unus Est
Poemandres translation by David Myatt
Corpus Hermeticum: Eight Tractates. 2017. ISBN 978-1976452369


Masculous And Muliebral

Baphomet by Richard Moult

Masculous And Muliebral:
The Sinister Feminine And Homo Hubris

The Sinister Feminine And Homo Hubris

As apprehended by those who have ventured along the Seven Fold Way of the Order of Nine Angles (O9A, ONA) to at least the stage of Internal Adept, and by those who because of their physis feel the ‘sinisterly-numinous’ aesthetic, one of the fundamental problems of the modern Western Left Hand Path in general and of modern ‘Satanism’ in particular is that of Homo Hubris.

Image credit: Banais, by Richard Moult