Hermetic Traditions

Order of Nine Angles


I. Hermetic Origins of The Order of Nine Angles (pdf)


The essays in this pdf compilation concern the hermetic origins, and the hermeticism, of the esoteric group the Order of Nine Angles (ONA/O9A), founded by the pseudonymous Anton Long in the early 1970s, and which origins and hermeticism are apparent from a comparative study of Myatt’s 2013 translation of and commentary on the Pymander part of the Corpus Hermeticum {1} and the esoteric philosophy of Anton Long, representative and expressive as that esoteric philosophy is of the O9A corpus written by Anton Long between the 1970s and around 2011. It is thus becomes clear that the esoteric philosophy of Anton Long – at the core of which is an initiatory Seven Fold Way – is a modern septenary anados, a quest for gnosis, of the type mentioned in the ancient Greek text of the Pymander section of the Corpus Hermeticum, and in which modern hermeticism (a) gnosis is understood not in reference to some divinity or some gods but rather in terms of causal and acausal, and (b) such gnosis implies an acausal, immortal, existence beyond the realm of the causal, and (c) the praxis is one of a personal learning from practical experience and challenges (occult, exoteric, and both sinister and numinous) and where (d) this personal, individual, experiential learning has priority and is regarded, in an echo of the declaration by Aeschylus regarding pathei-mathos, as ‘the ultimate authority’.

A detailed study of the writings of Anton Long reveals that, as Long himself wrote in 2007, and as the O9A have in recent times repeatedly stressed,

“the Order is our sinister ethos, our theory and praxis, our esoteric philosophy, manifest – presenced, made real in the causal – by those who follow/practice it, those who are influenced by it, those who are inspired by it, and those who use it as a basis for their own system or way or praxis. This is quite different from a conventional, an old Aeon, order or group. For the ‘order’ here is how certain acausal energies are presenced, now and in the future, in the causal via living human beings and by the creations and/or the works and deeds which some of those human beings will produce, bring-into-being, and do.” {2}

Thus when one talks or writes about the Order of Nine Angles one should really be talking and writing about this esoteric hermetic philosophy, its influence, and those who follow it, and/or are inspired by it and/or who develop or adapt it in whole or in part, possibly as part of their own occult system, and even if – or especially if – they have misunderstood Anton Long’s philosophy in whole or in part. Its influence is already apparent, for instance, in a number of occult groups, and – mostly unacknowledged – in the writings and books of several modern occultists.

As for the esoteric philosophy of Anton Long, while it is in its quintessence concerned with a new logos, manifest as this logos is in what Anton Long has termed ‘the code of kindred honour’ {3}, the philosophy itself has been usefully summarized, in some detail, by R. Stirling {4}, as follows:

(i) Ontology.

The Cosmos consists of both acausal and causal Space-Time, having causal and acausal being and beings; with humans – because of the faculty of reason – a type of nexion between causal and acausal universes.

Living beings in the causal – including human beings – are regarded as having both an exoteric and an esoteric nature (or being). Exoteric refers to the outer (or causal) form, or meaning, or nature, or character, or appearance, of some-thing; while esoteric refers to its occult/inner/acausal essence or nature. What is esoteric is that which is generally hidden from mundanes (intentionally or otherwise), or which mundanes cannot perceive or understand. Causal abstractions tend to hide the esoteric nature (character) of things, and/or such abstractions describe or refer to that-which is only causal and mundane and thus devoid of Dark/Esoteric Empathy.

Sorcery, and the Dark Arts in general, are regraded as a means of discovering – knowing – the esoteric nature of living beings.

Sorcery is defined as “the presencing of acausal energy in the causal by means of a nexion. By the nature of our consciousness, we, as human individuals, are one type of nexion – that is, we have the ability to access, and presence, certain types of acausal energy.”

Humans have the potential to transcend, beyond their mortal causal death, to the realms of the acausal, and which realms are said by aural tradition to contain acausal beings/entities, some of whom may have manifested in our causal realm in the past.

(ii) Theory of ethics.

What is good is what is honourable in personal and kindred terms, with such honour – defined by ‘the code of kindred honour’ – being regarded than more valuable, of a higher ethical value, than personal desires and the causal life of an individual. Such kindred honour is regarded as one means to an acausal existence after mortal death.

This honour demands that an individual is judged by – is distinguished by – their conduct, their behaviour, meaning no distinction is made in respect of, or on the basis of, gender, ethnicity, sexual preference, social status, place of birth, or occupation.

Mundanes are defined as those who lack the quality – the arête – of personal and kindred honour, and can therefore be treated as a resource, or encouraged to change, to reform themselves, by following the ONA way.

(iii) Epistemology.

Knowledge is divided into causal and acausal knowing, which compliment each other, with both regarded as necessary to attain wisdom.

Causal knowing is regarded as attainable through reason, scholarly learning, rational observation (experimental science), self-insight, exeatic living, and learning from practical experience (pathei-mathos).

Acausal knowing is regarded as attainable through dark/sinister empathy, Insight Roles, Grade Rituals, Dark Arts, and sorcery. Dark Arts include Esoteric Chant and The Star Game. The Seven Fold Way is considered a practical means of acquiring acausal knowing.

Truth can be revealed by living the life of a sorcerer/sorceress and thus by seeking lapis philosophicus, the jewel of the alchemist.

(iv) The meaning and purpose of our lives.

To evolve into a new, a higher, species by acquiring both causal and acausal knowing and by living according to kindred honour, and which living means new communities whose law is based on kindred honour.

For this new species to – by whatever means, be it via causal or acausal technology or a combination of both – to explore and settle other planets and star systems.

(iv) How this particular posited purpose, of the philosophy, might be achieved.

By sinister dialectics and individuals following the ONA Way, currently manifest in the Seven Fold Way, with the proviso that the ONA is a living, evolving nexion, an ancestral pathei-mathos, acceptive of and receptive to the change, adaptation, and innovation of ‘those who know’ [in current practice, those who have undertaken both the extended rite of Internal Adept and the Camlad rite of The Abyss and who thus change, adapt, and innovate on the basis of their causal and acausal knowing acquired via pathei-mathos and sorcery. For it is such sorcery and such personal pathei-mathos – such exeatic experience – over durations of causal time (of decades) that are the only acceptable standard, not words, dogma, ideology, ideas, abstractions, or zeal.

Vindex – manifest in the Vindex mythos – is one esoteric prediction of one exoteric means of how the new ways of living might be created from the destruction of the old. The prediction states that Vindex can be male or female, of any perceived ethnicity and sexual orientation, and be born in any land, but is marked – known – by their adherence to the cause of kindred honour, by their practical warrior skills and experience, and by their dislike of the Magian ethos and thus by dislike of the nation-State and its laws.

It should be apparent, therefore, that this is indeed a radical and a sinister experiential philosophy, and that the O9A not only “represent a dangerous and extreme form of Satanism” {5} but is also dangerous and extreme in and of itself. For not only is amoral exeatic experience encouraged – with, and for example, dishonourable mundanes “treated as a resource” and culled if they fail certain tests – its code of kindred honour is profoundly anarchic in that, as I mention in The Sinisterly-Numinous O9A, it champions the law of personal honour over and above the laws of The State.

December 2013 ev

David Myatt, Mercvrii Trismegisti Pymander de potestate et sapientia dei. A Translation and Commentary. 2013. ISBN 978-1491249543.

{2} The quotation is from the extract of Long’s Emanations of a Mage given in my 2013 text The Mischievous, Sly, Misleading, O9A.

{3} Richard Stirling. The Radical Sinister Philosophy of Anton Long. A Review of The Contemporary Secret Society Known As The Order of Nine Angles. 2013 ev

{4} See the two essays below: Adversarial Praxis and Logos of The O9A and The Sinisterly-Numinous O9A.

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


II. Further Notes Concerning The Hermetic Origins Of The O9A
(Illustrated pdf, 19 Mb)