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


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)

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.



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

Order of Nine Angles Occult Fiction

Order of Nine Angles



O9A Occult Fiction

The pdf document contains three classic Order of Nine Angles texts concerned with the Occult fiction of the O9A and with the Sinister-Numinous Aesthetic which permeates that fiction. Part of that aesthetic is the pagan, ancestral, rural landscape as described in many fictional O9A stories.

As noted in the text Esoteric Aural Tradition In The Deofel Quartet, included in the compilation,

“In many ways, The Deofel Quartet and other O9A [Anton Long] written fiction (such as Hangster’s Gate), present much of the diverse aural traditions as AL received them: as stories about people, their interactions; their ‘satanic’ or esoteric views and beliefs; and about certain events that involved those people. In The Deofel Quartet he simply reworked the factual material – as writers of fiction are wont to do – in order to make an interesting story, in the process obscuring the identities of those involved and sometimes their place of residence or work; added some entertaining details (as in the ‘astral battles’ between goodies and baddies in Falcifer, of a kind now familiar – decades later – from the Harry Potter stories) and concatenated certain events in order to provide ‘action’ in a limited time-frame.

Thus, the fictional stories not only compliment other O9A material but provide a ‘different way into’ the complex O9A mythos; a way that many will find more interesting (and certainly more entertaining) than thousands of pages of sometimes polemical and sometimes ponderous O9A factual texts, and a way that especially places the O9A’s satanism into perspective, Aeonically and otherwise.”

129 yf
(March 2018 ev)



The Deofel Quartet

Eulalia: Dark Daughter Of Baphomet

O9A Sinister Vignettes
(External Link)

The Multiform O9A

Order of Nine Angles



The Multiform O9A

The Occult cognoscenti have long understood that the Order of Nine Angles (O9A, ONA) is a multiform nexion. That its presencings of ‘acausal energies’ in the causal – via individuals, traditional and offshoot nexions; via propaganda, polemics, mythos, a Labyrinthos Mythologicus, and other means – are outward and multifaceted and just potentially or actually useful causal forms or ideations. That, esoterically, the O9A re-presents and thus reveals what is beyond all such causal forms, past, present, and future, and thus is neither of the Western Left Hand Path nor of the Western Right Hand Path because

“both the LHP (‘the sinister’) and the RHP (‘the numinous’) are themselves causal abstractions – ideations – which hide both our own nature, the nature (the physis) of other living beings, and the nature of Reality itself.” {1}

For the O9A provides the individual with an opportunity

“to develop a perception, an understanding, a knowledge – acquired from a personal experience – beyond causal abstractions/forms and thus beyond denotatum; that is, and for example, beyond the illusion of conflicting/ideated opposites, beyond naming/denoting/words, beyond abstract morality, beyond dogma/ideology, beyond the simple principle of causation, and beyond the simplicity of a posited dialectical process.” {1}

This is the personal knowledge of Lapis Philosophicus {2} and thus of “the balancing of the masculous with the muliebral (the sinisterly-numinous) through pathei-mathos both Occult and exoteric.” {3} Which knowledge is of “the living unity beyond the abstract, the lifeless, division and dialectic of contrasting/abstractive/ideated opposites. A division most obvious in the false dichotomy of good and evil, and a division not so obvious in denotatum.” {4}

For among the truths

“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.” {4}

Which is why, for example,

“one of the axioms of the esoteric philosophy of the O9A 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.” {4}

and why the O9A praxis termed The Seven Fold Way cultivates, through Rites such as that of Internal Adept and Occult Arts such as The Star Game and Esoteric Chant, the faculties of empathy, of acausal-thinking, and the enantiodromia – the Arrenothelus (ἀρρενόθηλυς) or the melding, the balancing – of the masculous with the muliebral which can result from the traditional chthonic Rite of the Abyss. {5}

A Personal Anados

While the majority of modern Occultists – and especially self-described ‘satanists’ – have either pretended that the “O9A does not exist” or have focused on or become fixated with the outer, multiform, nature(s) of the O9A such as for example the causal form termed ‘satanism’, the Occult cognoscenti have understood that the esoteric essence of the O9A is the individual and difficult quest for Lapis Philosophicus by means such as The Seven Fold Way. An essence described, by the pseudonymous Anton Long, almost three decades ago:

“We see our way as guiding a few individuals to self-awareness, to Adeptship and beyond, via various practical and magickal techniques. The emphasis is on guide, on self-development, on self-discovery. There is no religious attitude, no acceptance of someone else’s authority.” {6}

Such sparse revelations – such gems – did not, of course, in the intervening years prevent self-described ‘satanists’ and others from continuing their anti-O9A crusade based on their assumptions regarding the outer, multiform, natures of the O9A, since

“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.” {7}

But now, since the esoteric essence of the O9A is more widely known – partly due to essays, such revelations, as this and partly through the works, such revelations, noted in the references below – the grammatical tense of the above quotation should perhaps be altered so that it reads “an individual had to work their way through…..There was, for every candidate….”

However, despite such revelations, the majority of modern Occultists – and especially self-described ‘satanists’, and even academics studying modern Western esotericism – remain fixated on (i) the so-called ‘satanism’ of Howard Stanton Levey {8} and (ii) on the outer, multiform, natures of the O9A.

Which, of course, serves to highlight yet again the difference not only between the O9A and other manifestations of modern Occultism, but also between what the O9A assert satanism is and what self-described ‘satanists’, following or inspired by the likes of Howard Stanton Levey and Michael Aquino, believe ‘satanism’ to be.

For the O9A, satanism – in the context of esoterically understanding the O9A – is a practical, an exeatic, defiance: an initiate pathei-mathos, a learning experience, where one exults

“in life itself: a sinister life is, or should be, one where there is an intensity; where there is action, in the world; where there is a will harnessed to a goal – any goal; a desire to experience, to know; to quest; where there is an arrogant determination to not accept the norms, the answers, the limits of and set by others.

Nothing is too dangerous for us; nothing is forbidden. We experience to test ourselves; to learn.

There is a pushing of one’s body to – and beyond – its limits; enduring, to go beyond endurance to that wonderful bliss of almost exhaustion when a goal has been achieved and one has felt, been, an exquisite harmony of mind and body and ethos through sheer concentration on what is being done.

There is the acceptance of challenges – especially by ourselves. And if we have no challenges, we make or create some.” {9}

That is, it is an initiate pathei-mathos, a learning experience, which one, via a praxis (an anados) such as The Seven Fold Way, moves on from: toward Lapis Philosophicus.
Yet, for those following or inspired by the likes of Howard Stanton Levey, satanism is just a euphemism for egoistic fantasies and for a life-long wallowing in a mundane self-indulgence.

Rachael Stirling
129 yf

{1} R. Parker. The Sinisterly-Numinous O9A, e-text, 2013. The text is (as of February 2018 ev) available at

{2} qv. Alchemy And The Sinisterly-Numinous Tradition in the 2016 pdf compilation The Esoteric Hermeticism Of The Order Of Nine Angles. The text is (as of February 2018 ev) available at

{3} Rachael Stirling. Distinguishing The O9A, e-text, 2018, v.1.05. The text is (as of February 2018 ev) available at

{4} R. Parker. The Pagan Mysticism Of The O9A, 2014 e-text. The text is included in the book The Pagan Order Of Nine Angles, CreateSpace, 2015, ISBN 9781518885143.

In respect of pathei-mathos and the cultivation of empathy in O9A esoteric tradition, qv. the 2017 pdf compilation Pathei-Mathos, Empathy, And The Order Of Nine Angles. The text is (as of February 2018 ev) available at

{5} In respect of Arrenothelus, qv. the section titled Aρρενόθηλυς: Alchemical And Hermetic Antecedents Of The Seven Fold Way in The Esoteric Hermeticism Of The Order Of Nine Angles. The text is (as of February 2018 ev) available at

In respect of enantiodromia and Rite of the Abyss, qv. the O9A text Enantiodromia – The Sinister Abyssal Nexion. The text is included in the 1460 page, 55 Mb pdf compilation Complete Guide To The Order of Nine Angles, Seventh Edition, 2015, which is a complete guide to the O9A’s traditional, complex, and initiatory Seven Fold Way. The text is (as of February 2018 ev) available at

A more modern and simplified version of Seven Fold Way is described in R. Parker, The Seven Fold Way Of The Order Of Nine Angles: A Modern Practical Guide, e-text, 2017 v.1.03. The text is (as of February 2018 ev) available at

The traditional chthonic Rite of the Abyss is described in the Appendix of Pathei-Mathos, Empathy, And The Order Of Nine Angles. The text is (as of February 2018 ev) available at

{6} Letter from ‘Anton Long’ to Michael Aquino of the Temple of Set, dated 20th October 1990 ev. The typewritten letter was published in facsimile in The Satanic Letters of Stephen Brown, Thormynd Press, 1992, volume I.

{7} R. Parker. O9A Esotericism: An Initiated Apprehension, e-text, 2014. The text is included in the book The Pagan Order Of Nine Angles, ISBN 9781518885143.

{8} That no one, outside of the O9A, seems to use the real name of ‘Anton LaVey’ when discussing modern ‘satanism’ is interesting, indicative, and somewhat amusing.

{9} Anton Long. The Joy Of The Sinister. 114yf. The text is included in the book The Joy Of The Sinister: The Traditional Satanism Of The Order Of Nine Angles, CreateSpace, 2015, ISBN 9781518679001.

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.