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, 2016, v.1.03. 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.


Esoteric Notes Concerning The Numinous

Order of Nine Angles



Given that the term numinous is part of the O9A expression ‘the sinister-numinous tradition’ – and thus relevant to understanding the esotericism of the Order of Nine Angles – we present here two articles which discuss the term in some detail.

The articles provide the required historical, metaphysical, and esoteric, context for correctly understanding the term and which context reveals, contrary to a popular misunderstanding, that the term ‘numinous’ – implying “of or relating to a god or a divinity, revealing or indicating the presence of a divinity; divine, spiritual” – was used in English centuries before Rudolf Otto appropriated it to describe mysterium tremendum et fascinans and thus restricted it to religions and to religions experience, which restrictive religious use is quite different from Myatt’s metaphysical usage:

“The numinous is what manifests or can manifest or remind us of (what can reveal) the natural balance of ψυχή; a balance which ὕβρις upsets. This natural balance – our being as human beings – is or can be manifest to us in or by what is harmonious, or what reminds us of what is harmonious and beautiful.”

Esoteric Notes Concerning The Numinous


° Preface
° I. A Note Regarding The Term Numinous.
° II. The Muliebral Numinous.

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


The Sinisterly-Numinous Aesthetic

Baphomet by Richard Moult

The Sinisterly-Numinous Aesthetic

We present here version 1.03 of a collection (in pdf format) of some extracts from articles which deal with the sinister-numinous aesthetic of the Order of Nine Angles. As the extracts reveal, significant manifestations of this aesthetic occur in the Occult fiction of the Order of Nine Angles, that still rather neglected aspect of ONA Occult culture.

For their Occult fiction not only reveals and explains the unique sinister-numinous aesthetic of the O9A, but also provides:

“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.”

Other manifestations of the aesthetic are O9A specific archetypes, The Art Of The Insight Role, and Sinister Chant.



° A Note Regarding The Sinister-Numinous Aesthetic Of The Order Of Nine Angles
° The Occult Fiction Of The Order of Nine Angles
° O9A Aural Tradition And The Deofel Quartet
° Appendix: Missing The Sinister Angles, Again