The Hidden Order Of Nine Angles


Order of Nine Angles



The Hidden Order Of Nine Angles

Several post-2012 Order of Nine Angles texts hint that there is a hidden “esoteric O9A” which perhaps only the most persistent will discover or appreciate, as perhaps was intended.

For such O9A texts not only deal with and provide information about various Occult topics which the modern literature – academic and otherwise – about modern Occultism, about Satanism, and about the Western Left Hand Path, have ignored, but also deal, in a measured and rational way, with the philosophical and Occult roots of the O9A giving as they do copious references to (and sometimes illustrations from) medieval, renaissance and Greco-Roman texts, more often than not in the original language of those texts such as Latin and Hellenistic Greek.

These texts therefore serve to distinguish the O9A from all other modern Occult groups be such groups described as Occult, Satanist, or of the Western Left Hand Path.

That these texts have been ignored by O9A critics and by academics is perhaps indicative.

Indicative, in the case of O9A critics, because such critics – be they journalists, authors, self-proclaimed Satanists, self-proclaimed Occultists, or self-proclaimed practitioners of the Western Left Hand Path – either lack the required academic background to appreciate such texts or, more often than not, because of some pre-existing prejudice regarding the O9A.

Indicative, in the case of academics, because of what seems to be their fixation on – in the case of modern Satanism – Howard Stanton Levey (alias Anton LaVey) and – in the case of modern Occultism and the Western Left Hand Path – on Aleister Crowley and Michael Aquino and Aquino’s Temple of Set. For there seems to have developed an academic orthodoxy in which Levey, Crowley, and Aquino, are of paramount importance, and in which the O9A is at best “a minor group” and at worst based on the ideas and ritual propounded and popularized by that modern triumvirate.

Thus, in one example of many, both academics and others continue to propagate the canard that the “nine angles” of the O9A derive from Aquino’s Ceremony of Nine Angles (with its Euclidean angles) despite the fact that the O9A “nine angles” are – as many post-2012 O9A texts have explained – the nine combinations of the three fundamental alchemical substances (salt, sulphur, mercury) and are represented by the pieces of the O9A’s 1970s Star Game. {1}

Similarly, and to provide another example, the O9A septenary Tree of Wyrd has been dismissed by an academic as merely “a replacement for the Kabbalah […] a non-Semitic version of the Kabbalistic Sepherot” {2} whereas many O9A texts have established that the septenary system historically pre-dated the Kabbalah and was not only part of Western Occultism {3} but was also part of the Greco-Roman mysticism explained in the Pymander tractate of the Corpus Hermeticum {4}.

Revealing The Hidden O9A

Two recent – 2018 ev – O9A texts should suffice to not only reveal the hidden “esoteric O9A” but also serve to illustrate just how different the O9A is from all other modern public manifestations of modern Occultism, be such Occultism the modern Satanism of Howard Stanton Levey, the Western Left Hand Path of Aquino and the Temple of Set, or the egoistic, Hermetic Order Of The Golden Dawn indebted, “Thelema” of Aleister Crowley.

These recent texts are An Esoteric Note On The Somnium Scipionis Of Cicero, {5} and A Note On The Picatrix. {6}

The Esoteric Note On The Somnium Scipionis provides references to ancient texts – in Latin and Greek, together with translations – and places the esoteric philosophy of the O9A, and its praxises (such as its Seven Fold Way and its Code of Kindred Honour) into the correct historical perspective; that is, as part of a Greco-Roman pagan tradition.

The Note On The Picatrix references ancient Arabic texts, and reveals the influence of such texts on the O9A; why the original Western grimoire tradition derived from such Arabic sources, and that the later Hebrewesque and Kabbalah influenced grimoire tradition was – as the O9A have maintained for decades – a much later distortion of ancient Western Occultism.

                   Such texts serve to illustrate just how different the O9A is because those texts – like seminal O9A texts such as The Geryne of Satan {7} and Baphomet, An Esoteric Signification {8}- are based on primary, ancient, sources, with their authors able to read such sources in their original language.

Such language skills, such academic knowledge, are entirely absent in Howard Stanton Levey, in Michael Aquino, and in the likes of Aleister Crowley. {9} A fact that O9A critics, and academics, have – so far – failed to appreciate.

Morena Kapiris
August 2018 ev


{1} Refer for example to (i) the texts at and (ii) to the Appendix An Alchemical Signification of the O9A text Azoth: Western Alchemy And The Seven Fold Way Of The Order Of Nine Angles.

The Azoth text is included – together with other relevant post-2012 texts – in the pdf compilation available at

{2} Jacob Senholt. Secret Identities In The Sinister Tradition, in The Devil’s Party: Satanism in Modernity. Oxford University Press, 2012, p.253

{3} For example (i) Alchemy And The Sinisterly-Numinous Tradition, (ii) Lapis Philosophicus, Isaac Newton, And The Septenary System, and (iii) The Hermetic Origins Of The O9A.

{4} qv. David Myatt’s translation of and commentary of that tractate in his Corpus Hermeticum: Eight Tractates. Translation and Commentary. 2017. ISBN 978-1976452369.





{9} qv. Traditional And Modern: The Two Types Of Satanism, available at


A Note On The Somnium Scipionis

Order of Nine Angles



A pdf version of this text is available here:


An Esoteric Note On The Somnium Scipionis Of Cicero

The Somnium Scipionis Of Cicero {1} is regarded by the Order of Nine Angles (O9A, ONA) as a primary source of the Western (Greco-Roman) pagan tradition which the O9A, with its septenary system, represents in this day and age.

From an esoteric point of view, one of the most notable passages in the Somnium Scipionis is that describing a system of “nine orbs” which connect the whole cosmic order, with Cicero toward the end mentioning that

“Now, the noblest concerns and exertions are the well-being of the community with a psyche exercised by these moving more swiftly toward its dwelling.” {2}

Given the philosophical discussion which precedes this “moving more swiftly toward its dwelling” – its restful abode – this suggests something similar to the hermetic anados with its journey upwards through the seven spheres.

In his commentary on section 17 of the Pymander (Poemandres) tractate – which describes how the seven spheres came into being – Myatt {3} draws a parallel with Cicero’s nine orbs, quoting Cicero’s text and providing his own translation:

Novem tibi orbibus vel potius globis conexa sunt omnia, quorum unus est caelestis, extimus, qui reliquos omnes complectitur, summus ipse deus arcens et continens ceteros; in quo sunt infixi illi, qui volvuntur, stellarum cursus sempiterni. Cui subiecti sunt septem, qui versantur retro contrario motu atque caelum. Ex quibus summum globum possidet illa, quam in terris Saturniam nominant.

Nine orbs – more correctly, spheres – connect the whole cosmic order, of which one – beyond the others but enfolding them – is where the uppermost deity dwells, enclosing and containing all. There – embedded – are the constant stars with their sempiternal movement, while below are seven spheres whose cyclicity is different, and one of which is the sphere given the name on Earth of Saturn.

In respect of the Hermetic ogdoadic physis, ὀγδοατικὴν φύσιν, Myatt connects these “nine orbs” to the septenary system writing in his commentary on section 26 of the Pymander tractate that there are

“seven plus two fundamental cosmic emanations […] the seven of the hebdomad, plus the one of the ‘ogdoadic physis’ mentioned here, plus the one (also mentioned here) of what is beyond even this ‘ogdoadic physis’.

[As the Poemandres] text describes, there are seven realms or spheres – a seven-fold path to immortality, accessible to living mortals – and then two types of existence (not spheres) beyond these, accessible only after the mortal has journeyed along that path and then, having ‘offered up’ certain things along the way (their mortal ethos), ‘handed over their body to its death’.

Ontologically, therefore, the seven might somewhat simplistically be described as partaking of what is ‘causal’ (of what is mortal) and the two types of existence beyond the seven as partaking of – as being – ‘acausal’ (of what is immortal). Thus, Pœmandres goes on to say, the former mortal – now immortal – moves on (from this first type of ‘acausal existence’) to become these forces (beyond the ogdoadic physis) to thus finally ‘unite with theos’: αὐτοὶ εἰς δυνάμεις ἑαυ τοὺς παραδιδόασι καὶ δυνάμεις γενόμενοι ἐν θεῷ γίνονται.”

The Nine Angles And The Code Of Kindred Honour

In terms of the ontology and the Occult philosophy of the O9A the “nine orbs” are the “nine angles” – the nine combinations of the three fundamental alchemical substances {4} – which represent (via such Dark Arts as The Star Game) – the nexion between causal and acausal that we human beings are, with the seven spheres – represented by the seven classical planets – the septenary Tree of Wyrd, surrounded as the Tree of Wyrd is by the ‘ogdoadic physis’ and then by the formless acausal itself: the acausal existence, described in the Pymander tractate as “the theos”, which awaits those mortals who via their anados have found Lapis Philosophicus and thus progressed to the last stage of the Seven Fold Way, that of Immortal.

In terms of Cicero’s statement that “the noblest concerns and exertions are the well-being of the community”, Myatt – in his Tu Es Diaboli Ianua {5} – draws attention to a somewhat neglected aspect of Greco-Roman paganism and quotes from the Corpus Hermeticum:

εἰ δύνασαι νοῆσαι τὸν θεόν, νοήσεις τὸ καλὸν καὶ ἀγαθόν […] ἐὰν περὶ τοῦ θεοῦ ζητῆις, καὶ περὶ τοῦ καλοῦ ζητεῖς μία γάρ ἐστιν εἰς αὐτὸ ἀποφέρουσα ὁδός, ἡ μετὰ γνώσεως εὐσέβεια. Tractate VI, 5

If you are able to apprehend theos you can apprehend the beautiful and the noble […] Thus a quest for theos is a quest for the beautiful, and there is only one path there: an awareness of the numinous combined with knowledge.

He goes on to write that

“as stressed by Cicero in many of his writings, and as indicated by the quotation from tractate XIII of the Corpus Hermeticum – “the sixth influence invoked for us, against Coveter, is community” – an aspect of the paganus, Greco-Roman, apprehension of the numinous, of καλὸς κἀγαθός, is an awareness and acceptance of one’s civic duties and responsibilities undertaken not because of any personal benefit (omni utilitate) that may result or be expected, and not because an omnipotent deity has, via some written texts, commanded it and will punish a refusal, but because it is the noble, the honourable – the gentlemanly, the lady-like, the human – thing to do.”

Which ancient pagan concept – or rather tradition – of concern for and duty to one’s community, the O9A continue manifest as it is in their Code of Kindred Honour with its emphasis on one’s own O9A nexion being one’s community: a modern extended family, tribe, or clan.

De Vita Coelitus Comparanda

A succinct expression of the ancient Hermetic weltanschauung, as well as of what Cicero expressed in the Somnium Scipionis, occurs in the heading of chapter twenty-six of De Vita Coelitus Comparanda by Marsilii Ficini and which book was published in 1489 CE.

The chapter heading is:

“Quomodo per inferiora superioribus exposita deducantur superiora, et per mundanas materias mundana potissimum dona.”

Which translates as “How, when what is lower is touched by what is higher, the higher is cosmically presenced therein and thus gifted because cosmically aligned.”

The translation is by Myatt, from his commentary on section 2 of tractate IV of the Corpus Hermeticum. {3} As Myatt writes regarding his translation of part of that section:

a cosmos of the divine body sent down as human beings. κόσμον δὲ θείου σώματος κατέπεμψε τὸν ἄνθρωπον. That is, human beings re-present, presence, the ‘divine body’ and are, of themselves, a reflection of the cosmic order itself. This, and the preceding line, express a fundamental part of ancient and Renaissance hermeticism: human beings as a microcosm of the cosmic order and the divine.

For Ficini philosophically re-expressed a phase – quod est inferius est sicut quod est superius (what is above is as what is below) – from the Hermetic Tabula Smaragdina, and – both in respect of Ficini’s philosophical statement and the topic of the O9A and the Somnium Scipionis – a section of the text ONA Esoteric Notes XLVII, published in 2016 ev, is worth quoting in full, with the comments in square brackets [ ] part of that O9A text:

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

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

That the Order of Nine Angles has the same underlying ancient weltanschauung is obvious if the above is restated using the modern terminology of the O9A.

Thus, (a) how when what is causal is touched by what is acausal [when a nexion is opened], the acausal is presenced within the causal thus producing changes in the causal; (b) the septenary Tree of Wyrd – with its planetary, stellar, and other esoteric correspondences as outlined in text such as Naos – since it is imbued with the acausal [is a nexion] is a beneficial presencing of those acausal energies that non-initiates are unaware of or disdain.

This ancient – essentially Greco-Roman – weltanschauung formed an essential part of the European Renaissance, as the life and writings of people such as Marsilii Ficini attest. Thus one might well suggest that the Order of Nine Angles embodies – at least in part – the spirit that animated that European Renaissance. An embodiment in the O9A manifest in their elitist and cultured ethos; a cultured ethos which neglected O9A texts such as (i) Culling As Art, (ii) The De-Evolutionary Nature of Might is Right, and (iii) The Gentleman’s and Noble Ladies Brief Guide to The Dark Arts, explain.” {6}

In other words, the cultured ethos which the O9A manifests – when, that is, the O9A is esoterically and philosophically understood beyond its exoteric polemics, beyond the causal forms used, and beyond its Labyrinthos Mythologicus {7} – is the same ethos as is found in the philosophical writings of Cicero, in the texts of the Corpus Hermeticum, and in ancient and renaissance hermetic writings. It is the culture of reason, of a personal learning through practical, scholarly, and esoteric means; means which form the basis of the O9A Seven Fold Way, of its decades-long esoteric anados.

Which is why Anton Long wrote:

“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; and which wisdom is a balanced personal judgement and a particular knowledge of a pagan, Occult, kind to do with livings beings, human nature, Nature and ‘the heavens’. This involves possessing/developing certain esoteric faculties/skills; acquiring an honest knowing of one’s self, one’s character; possessing an Aeonic understanding; and thus discovering Reality beyond, and sans, all causal abstractions.

Being a living hereditary repository of a certain type of knowledge, esoteric and otherwise – that is, being akin to an ancestral, communal, pathei-mathos – the O9A grows and slowly develops as more knowledge and understanding are obtained, as more individuals undergo pathei-mathos, and as newer Dark Arts are developed. But the Occult essence – the ethos, the internal alchemy of individual change during the life of the individual, the individual discovery of lapis philosophicus, the Adeptus way, the Aeonic perspective – remains.” {8}

R. Parker
August 2018 ev

Note: This text is a companion to my recent essay Some Notes On The Picatrix.


{1} The Latin text is, as of August 2018 ev, available at

While several accessible English translations exist they tend to translate particular Latin words by English words which – as Myatt noted in the Preface to his Corpus Hermeticum: Eight Tractates – may impose modern meanings on the text.

For example, the caelum of Cicero is translated not as referring to what is celestial, nor to use Myatt’s striking term – in his translation of chapters 1-5 of the Gospel of John, qv. – expressed by Empyrean, but instead as “heaven” which English word brings with it much non-pagan, post-Roman, iconography and theology.

Similarly, and to present another example, “et ut mundum ex quadam parte mortalem ipse deus aeternus, sic fragile corpus animus sempiternus movet” is interpreted with deus as “God” and animus as “soul” thus imposing a non-pagan theological meaning and iconography on the text, whereas Deity and Psyche (ψυχή) are more appropriate, more redolent of Greco-Roman paganism.

{2} Sunt autem optimae curae de salute patriae; quibus agitatus et exercitatus animus velocius in hanc sedem et domum suam pervolabit.

{3} David Myatt, Corpus Hermeticum: Eight Tractates. Translation and Commentary. 2017. ISBN 978-1976452369

{4} qv. the O9A text Alchemical And Hermetic Antecedents Of The Seven Fold Way, available as of August 2018 ev, fromἀρρενόθηλυς/

{5} David Myatt, Tu Es Diaboli Ianua, 2017. ISBN 978-1982010935

{6} The text is, as of August 2018 ev, available at

{7} In respect of Labyrinthos Mythologicus, qv.

{8} Anton Long. Knowledge, the Internet, and the O9A. e-text, 122 yfayen.


A Note On The Picatrix

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

O9A: Exoteric And Esoteric Reality

Order of Nine Angles



The Exoteric And Esoteric Reality Of The O9A

The following extract is from the Introduction and omits the footnotes contained in the text.

“This compilation includes some classic O9A texts since one of many things outsiders – and even some O9A novices – mis-understand about the Order of Nine Angles (O9A, ONA) is what the O9A actually is and what this means in practice.

Exoterically understood, 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.” In other words, the O9A is akin to a collective; to a collection of individuals and groups who share similar interests, aims and life-styles, and who sometimes co-operate together for their mutual benefit and in pursuit of similar goals.

The culture that is the O9A has been said to be evident in a combination of the following:

° In the authority (both numinous and sinister) of individual judgement and individual responsibility.

° In the necessity of practical deeds, sinister-numinous – and thence the necessity of pathei-mathos – to breed such experience and learning as are the genesis of such necessary individual judgement.

° In the practice – the amoral praxis – of using what works, is affective and effective, and discarding/revising what has been tried and shown not work.

° In the desire to develop/transform/change one’s self and so evolve ourselves as members of the human species.

° In the necessary of accepting and living by the code of kindred-honour, and which code is individual judgement, individual responsibility, and liberation from causal abstractions, made manifest and practical.

° In the understanding that our code of kindred-honour applies equally to all of our kind, irrespective of their gender, ethnicity, perceived social/educational status, sexual preference (and so on) with the practical result that we judge people solely on the basis of a personal knowing of them, on their deeds (not words), and on whether or not and how well they uphold and live by our code of kindred honour.

Esoterically understood the O9A is both a particular, modern, esoteric philosophy and a means whereby individuals – groups, cells, nexions, Temples, and individuals – can apply that philosophy in the real world by using certain exoteric and exoteric techniques, practical methods, and rituals, and by undergoing various ordeals in order to learn from such experiences. One technique used by the O9A is “The Dark Art” termed Insight Roles.

In practice, this exoteric and esoteric understanding means that, as Anton Long and many others have stated time and time again, no one person, no one O9A nexion, no collocations of O9A nexions, can ever speak or write “on behalf of the O9A” since one of the fundamental principles of O9A philosophy, based on its exoteric and esoteric reality, is what is termed the authority of individual judgment. This principles means that the O9A does not have, never has had, and never will have an “official policy” about anything, and never has, and never will make “official statements” about anything.

All any person or group associating themselves with the culture that is the O9A can do is present their personal opinion and/or their personal interpretation of matters O9A and otherwise.

Many individuals thus seem to make or to have made the error made by the likes of Massimo Introvigne which is the fallacy of Illicit Transference. That is, they mistakenly assume or mistakenly believe or mistakenly claim that some statement or some opinion made or voiced by some group or some nexion or some individual associating themselves with the O9A represents the opinion of or is a statement made by the O9A.

The O9A principle of the authority of individual judgment, about which much has been written by O9A folk in recent years, derives from the centrality of pathei mathos in O9A esoteric philosophy and practice and which pathei mathos – which individual learning from personal experience – means that there is a wide difference and diversity among O9A folk, with such difference and diversity an essential part of the O9A; that is, an essential presencing of the O9A logos or ‘esoteric current’.

That journalists, academics, O9A critics, and others – in respect of the O9A – continue to commit the fallacy of Illicit Transference by ignoring one of the fundamental principles of the esoteric philosophy of the O9A is proof (i) of just how limited their research into the O9A is, has been, and continues to be, and/or (ii) of their prejudice regarding the O9A.

            To provide one example of the diversity within the O9A, we – identifying as O9A and as an independent nexion applying the esoteric philosophy of the O9A including its code of kindred honour – interpret that philosophy as anti-Magian in essence and pro-NationalSocialist and fascist in exoteric practice and as required by the O9A’s Sinister Dialectic.

Our view – as supporters of our Western culture – is that a resurgent National Socialism, or a resurgent fascism, or something politically similar, embodies what is necessary to bring down the Old Order from whose ruins a New Order will emerge.

However, others identifying with or associating themselves with the O9A do not share our interpretation. Some interpret that esoteric philosophy as anarchistic; others as nihilistic; others as elitist in a cultured and aristocratic way.

Another example of the diversity within the O9A is how people associating themselves with the O9A regard Mr David Myatt. In this matter journalists, academics, O9A critics and others should read the book A Modern Mysterium and articles such as Decoding The Life Of Myatt which is included in the latest edition of that book. For if they do so they will find a diversity of opinion about Myatt’s alleged association with the O9A and which diversity of opinion is in accord with the O9A principle of the authority of individual judgment.”

TWS Nexion
July 2018 ev

Introducing The Star Game

Order of Nine Angles



Introducing The Star Game

As mentioned in the text O9A 101: The Sinisterly-Numinous Tradition,

One of the axioms of the occult philosophy of the O9A [Order of Nine Angles] is that it is 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 ‘acausal- thinking’ and which ‘acausal-thinking’ can be developed by esoteric techniques such as The Star Game consisting of as that three-dimensional ‘game’ does of seven boards – arranged as a septenary Tree of Wyrd – with a total of 308 squares and with 81 pieces per ‘player’. {1}

Which provides the esoteric context for The Star Game; with it being an “esoteric language” which uses symbols and their change or metamorphosis instead of words. {2} Furthermore, the particular symbols of The Star Game and their metamorphosis are not, unlike other occult symbols, reducible to – do not have ‘correspondences’ with – any other apprehensible being or beings, material or otherwise, save for living human beings and the living being apprehended as a “civilization” formed as such a civilization is of collocations of particular human beings during a particular Aeon. Which particularity is why esoterically the symbols of The Star Game are described by Adepts as adunations {3} and why The Star Game as an esoteric language re-presents – when ‘played’ – the entire Septenary Tree of Wyrd and all the symbols, and the occult correspondences between symbols, of those seven spheres and the connexions between them.

That is, The Star Game is a new type of human apprehension, and one which does not rely on words, on the meaning(s) assigned to words, or on the categories – the abstractions – which have been posited or assumed and to and by which beings and Being have hitherto been classified, assigned, and described, and thence considered as ‘understood’.

To acquire this new type of human apprehension the person has to construct and then use – ‘play’ – the game. This use is or can be many and various; two examples of which are

(i) as an act of solo sorcery where the pieces are used to symbolize, represent, a particular person or a particular civilization or Aeon, in order to either (a) esoterically perceive (understand) that person or civilization or Aeon and thus to possibly foretell the Fate or Fates of such beings, or (b) to affect, to change – to harm or to aid – a particular person or a particular civilization or Aeon; and
(ii) as a combat between two sorcerists where one sorcerer is, via the foregoing representation, seeking to affect, to change, a particular person or a particular civilization or Aeon, while their opponent seeks to prevent such changes.

Which use of The Star Game brings us to two questions relevant to our current technological age. First, whether or not The Star Game can be replicated by a complex computer programme to thus become a three-dimensional or virtual reality ‘computer game’ accessible to and playable by anyone with a suitably powerful computer and the necessary accessories. Second, would using such a technological form of The Star Game still be sorcery? That is, would such a technological form of The Star Game still presence the acausal – be a symbiotic alchemical process between sorcerer and adunations as currently manifest in a physical structure and the physical movement of the pieces – or would it be something else, perhaps even a new, technological, type of sorcery appropriate to the emerging New Aeon?

So far, the answer to the first question is moot. While there have been in the past decade one to two attempts to computerize The Star Game they have failed.

The answer to the second question really depends on whether a talented individual or individuals can succeed in computerizing The Star Game with all of its complexity intact. For only the practical use of such a programme will reveal whether or not the creator(s) of the programme has/have also created a new, technological, type of sorcery appropriate to the emerging New Aeon.

Rachael Stirling
June 2018 ev

Further Reading

° Overview of The Star Game. Available at
° Star Game Archive, Part I. Available at
° Star Game Archive, Part II. Available at
° Star Game Archive, Part III. Available at
° Time As Emanation of Being. The compilation includes a history of The Star Game. Available at



{1} A copy of the text is available from [Accessed June 5, 2018]

In that quotation, and in this essay, The Star Game refers to the ‘advanced’ form of the game, as described in the appendix titled Advanced Star Game in the O9A text Naos, with the Game itself described in chapters VI and VII of that work. A facsimile (in pdf format) of the original typescript of Naos as issued by the ONA in 1989 is embedded in the Complete Guide To The Order of Nine Angles which 1460 page text is available – as a 55 megabyte pdf file – from [Accessed June 5, 2018]

Many of the relevant texts from Naos are included in the three part Star Game Archive, qv. the Further Reading section.

{2} Esoteric languages are explained in more detail in the two part text Concerning Esoteric and Exoteric Languages, written by Anton Long and published in 2011 ev. A copy of the text is available here

{3} The term is derived the Latin adunatus: ad + unare, to unite, make whole. It thus implies “some-thing which when placed in its correct relation to other adunations reveals the unity, the whole, of which it and they are a part.” Expressed exoterically, adunations are sinister-numinous symbols and thus possess acausal energy. That is, they presence or can presence the acausal, just as O9A Esoteric Chant, when correctly performed, presences or can presence the acausal within the psyche of – and sometimes exterior to – those performing such Chant.

An Introduction to Aeonic Sorcery

Order of Nine Angles



Classic O9A Texts

An Introduction to Aeonic Sorcery

ONA Manuscripts
Main Category: Aeonic Theory & Praxis
Sub Category: Aeonic Sorcery
Author: Anton Long
Date: 105 yf
Version 1.05
Last revised 109 yf
Previous Title: Aeonic Magick – A Basic Introduction


O9A Aeonic Theory

Another Academic Misinterpretation

Order of Nine Angles



A 2017 essay by Della E. Campion of the University of Washington – who has written various essays about modern esotericism and modern Satanism – deals with the Order of Nine Angles document titled The Culling Texts, containing as that document does the five (mostly vintage) texts (i) Concerning Culling as Art, (ii) A Gift for the Prince – A Guide to Human Sacrifice, (ii) Victims – A Sinister Exposé, (iii) Culling – A Guide to Sacrifice II, (iv) Guidelines for the Testing of Opfers, (v) Satanism, Sacrifice, and Crime – The Satanic Truth.

There are serious flaws with the essay and which flaws undermine the argument and conclusions of Campion.

The article by Ms Scott enumerates these five serious flaws and, by referencing O9A primary sources, deals with each in detail.

Another Academic Misinterpretation Of The Order Of Nine Angles