The Order Of Nine Angles: An Occult Précis

Order of Nine Angles


The Order Of Nine Angles: An Occult Précis

The following quotations, from O9A texts, are a précis of the esoteric philosophy of the Order of Nine Angles (O9A/ONA) and of the occult praxis termed the Seven Fold Way. With the exception of those from the book The Radical Occult Philosophy of Anton Long, all the quoted texts are freely available in the three compilations listed in the Further Reading section.

Esoteric Philosophy

“An Occult, or esoteric, philosophy, is a philosophy that presents knowledge concerning matters that are esoteric (τὰ
ἐσωτερικά) – that is, concerned with knowledge of the hidden or inner nature of Being and beings as opposed to that outer nature which is the province of traditional philosophy. One of the fundamental axioms of most esoteric philosophies is that the inner nature of Being and beings can be apprehended, or represented, by a particular symbolism (or by various symbolisms) and also by the relationships between symbols, for such esoteric philosophies accept the Aristotelian principle that existence/reality is a reasoned order capable of being rationally understood, with many esoteric philosophies also positing – as the ancient Greeks did – that this reasoned order (κόσμος) has a harmonious, an ordered, structure.

Certain esoteric philosophies – such as the one proposed by the Order of Nine Angles (O9A/ONA) – also postulate that beings (and especially living beings) possess or emanate or can best be described by particular energies and that the ability to sense and ‘know’ these energies or emanations provides not only an inner knowledge of such beings but also a means to use those energies to effect changes both within and external to one’s self, with such knowledge and such use of such energies/emanations/forces forming the basis for occult sciences such as sorcery, divination, and alchemy.” The Esoteric Philosophy Of The Order Of Nine Angles: An Introduction. e-text, 2014


“The basis of the O9A’s Seven Fold Way is pathei-mathos, of an individual learning from their own practical, difficult, challenging, dangerous, adversarial, experiences; and which experiences are both esoteric and exoteric. For, according to the esoteric philosophy of the O9A […] only by such personal practical experiencing can the inner nature of Being and beings be apprehended and thus wisdom discovered.” Categorizing The Order Of Nine Angles, e-text, 2014

“The esoteric philosophy of [the O9A] emphasizes the importance of cultivating empathy as a means of directly gaining knowledge both esoteric and exoteric. A direct, empathic, and a personal knowing which thus enables an apprehension beyond even the esoteric symbolisms (such as the seven spheres) and the occult correspondences used to describe those spheres and the relationships between them. For such symbolisms and correspondences, and even archetypes, are – philosophically – considered to be causal ‘forms’, abstractions; useful initially, but ultimately obscuring the underlying unity, a unity that takes us beyond the apparent opposites of ‘sinister’ (bad) and ‘numinous’ (good). And it is the knowing of this unity – sans symbols, archetypes, and words – which is, according to the esoteric philosophy of Anton Long, the beginning of wisdom; a knowing that cannot be taught but which has to be found, anew, by each individual, and in which finding both empathy and self-understanding play an important role. An empathy and a self-understanding that can be developed by suggested techniques such as: (i) the aforementioned invoking of archetypal forms and guided (esoteric) journey among the seven spheres; (ii) the three (or six) month long experience of living alone in the wilderness that is the Grade Ritual of Internal Adept; and (iii) the month-long chthonic, isolated, living that is the Grade Ritual of The Abyss.

For such empathy and such self-understanding provide what Anton Long describes as ‘acausal knowing’; a type of directly personal knowing only attainable, according to him, as a result of both esoteric and exoteric praxis, and a knowing that complements the ‘causal knowing’ described by conventional philosophies and by science. And it is the combining of such causal knowing with their occult-derived acausal knowing which leads the individual toward wisdom and the development of their own weltanschauung.” The Esoteric Philosophy Of The Order Of Nine Angles: An Introduction. e-text, 2014

“In esoteric perspective, the O9A’s seven-fold way is a modern, elitist, and difficult and dangerous, anados which enshrines the ancient Hermetic, the occult, and the alchemical, tradition of an individual seeking to attain immorality by practical means; which, in the seven-fold way, is via ‘internal sorcery’: the transformation of the individual through an exploration of the supernatural (or archetypal) realms and by ordeals such as the grade ritual of internal adept.” Perusing The Seven Fold Way: Historical Origins Of The Septenary System Of The Order of Nine Angles, e-text, 2014.


“[According to the O9A] 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 Radical Occult Philosophy of Anton Long, 2015, ISBN 978-1518690433.

“In the philosophy of Anton Long the Dark Arts are regraded as a significant and a practical means of discovering – of knowing – the esoteric nature of living beings, including ourselves. These Dark Arts of the ONA include pathei-mathos, learning from the experience of adversity and from life-threatening situations […]  One of the main purposes for the existence of the ONA is to provide such practical experiences – through tests, ordeals, Grade Rituals, and so on – and to encourage the Initiate and the Adept to seek them out and to live in such an exeatic manner that they garnish such experiences by that very manner of exeatic living […]

For the philosophy of Anton Long, ‘truth’ is revealed by [a] combination of acausal knowing and a causal knowing, this living of the life of the sorcerer/sorceress, with the important proviso that what is so revealed by such a living is individual, part of the life, the very being, of the sorcerer/sorceress; a result of their effort and the development of that individual judgement that pathei-mathos makes possible […]

The living, the numinous, truths that the life of the sorcerer/sorceress reveals are, being personal, non-transferable and non-dogmatic, and can seldom be expressed in words which non-Adepts can understand.” The Radical Occult Philosophy of Anton Long, 2015, ISBN 978-1518690433.


“O9A ontology is quite distinct from that of conventional religions, which assume a powerful (and named) deity or deities (or spirits), who and which can interfere in the lives of mortals and in some way reward or punish them, or at least bring good fortune or misfortune. It quite distinct from gnostic or mystical traditions which make a distinction between an imperfect (or lower) world/state and a perfect (or higher) one; and also quite distinct from the modern occult belief in ‘objective’ and ‘subjective’ consciousness/realities, which – essentially – is a restatement, sans God/deities, of the human-manufactured ideated opposites implicit in gnosticism and mysticism.

In contrast, the ontology of the O9A is of physical things; of different types of energy. The causal energy familiar from scientific studies into electromagnetism, gravity, and nuclear processes; and the ‘acausal’ energy familiar to us in the biological why and the how of living things being different from non-living things, and also familiar to us in our psyche, especially in ‘archetypes’ and which archetypes are expressive of the reality of we humans having, via evolution, the advantage of reason, of a developed consciousness.

This ‘acausal’ energy is posited to have an a-causal origin, with living things – including ourselves – being nexions; that is, of presencing (or having access to) such acausal energy. What differentiates us from all the other living beings we know, is that we have (or seem to have) the ability to consciously be aware of this ‘acausal’ energy and to access it, understand it (currently in a limited way) and increase it.” The Septenary Anados, and Life After Death, In The Esoteric Philosophy of The Order of Nine Angles, e-text, 2013.

“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.” The Radical Occult Philosophy of Anton Long, 2015, ISBN 978-1518690433.

Further Reading

Given the diversity and quantity of O9A texts produced over the past thirty and more years, they may be some overlap of content in the following three pdf compilations.

1. Complete Guide To The Order Of Nine Angles. Seventh Edition, 2015, 1460 pages. 55 Mb

A complete practical and theoretical guide to the O9A’s Seven Fold Way from Initiate to Adept and beyond, containing embedded facsimiles of standard O9A texts from the 1970s on, including Naos, The Black Book of Satan, The Deofel Quartet, The Sinister Abyssal Nexion, The Culling Texts, and a glossary of ONA terms.

Available, as of June 2016, from here:

2. The Hermetic Order Of Nine Angles. 2016. 159 pages. 33 Mb

A collection of O9A texts most of which were issued since the publication, in 2015, of the seventh edition of The Complete Guide To The O9A and which collection compliments that guide. As the title indicates, this collection is primarily concerned with the esoteric and ancient hermeticism that underlies the occult philosophy of the O9A.

Available, as of June 2016, from here:

3. Disguising And Distinguishing The O9A. 2016. 12 pages. Three short essays introducing topics such as the O9A’s Labyrinthos Mythologicus.

The Aeonic Theory Of The Order Of Nine Angles

Joel-Hrafnsson Sinister Tarot Atu X

O9A Aeonic Theory


• Aeon: Etymology And Meaning
• O9A Aeonic Theory
• The Implications Of O9A Aeonic Theory
• The Vindex Mythos

Image credit: Joel-Hrafnsson Sinister Tarot Atu X



Baphomet by Richard Moult

Given discussions past, and recent, about the use by the O9A of the term Fayen, and given the misconceptions that persist about what the word means, here is a summary of its origin and meaning.

The word derives from Old Saxon, and signifies joy/rejoicing. Fayen is a variant spelling found in one medieval English manuscript, with other variants being fayn and faein. The word also appears – in reference to sacrifice, the shedding of blood – in another medieval English manuscript.

The variant fayn occurs in the MS known as the Chronicle of Robert of Gloucester dating from c. 1300 CE, a copy of which MS is in the Cotton Collection at the British Library.

So ‘year of fayen’ means ‘year of rejoicing’, with the first ‘year of rejoicing’ being 1889. Why? Because that dates the birth of the person who considered himself just the precursor of Vindex/Kalki and who thus, by his accomplishments (such as the Waffen SS), prepared the way for “the one against Time” and which “one against Time”, via the shedding of blood, by sacrifice, creates the new Imperium, who thus presences a new Aeon, and who bloodily avenges the defeat of 1945.

Hence why the term also invokes Baphomet – the Mistress of Sacrifice and Blood – who is, esoterically, the archetype of that new Aeon, with Vindex being Her mythological son or daughter.

Distinguishing The O9A

Baphomet O9ADistinguishing The O9A

There are several significant features germane to the Order of Nine Angles and which separate the O9A from other past and contemporary manifestations of the Occult in the lands of the West, be those manifestations described or classified by others (or self-described or classified by their adherents) as Left Hand Path, Satanist, Hermetic, Right Hand Path, Pagan, or Sorcerist.

The Labyrinthos Mythologicus of The O9A

Baphomet O9A

The Labyrinthos Mythologicus of The O9A

The term Labyrinthos Mythologicus is unique to the Order of Nine Angles (O9A, ONA) and one of the many original things that serve to distinguish the O9A from other occult groups or movements, be those groups or movements assigned to the Left Hand Path or described as satanist, or assigned to or described as belonging to whatever category or none.

The term is a combination of (i) a transliteration of the Greek λαβύρινθος – whence the Latin labyrinthus – and (ii) the post-classical Latin mythologicus, the former word giving rise to the English terms labyrinth {1} and labyrinthine, and the latter word having been used in the book Mythologiae by the post-Roman grammarian Fabius Fulgentius (c. 6th century CE, a modern edition of whose works was included in the Bibliotheca Teubneriana of 1898 published in Leipzig), and used by him to suggest “myth-making; creating or concerned with mythology or myths; a mythical narrative.”

Our Labyrinthos Mythologicus is (a) “a modern and an amoral version of a technique often historically employed, world-wide among diverse cultures and traditions both esoteric and otherwise, to test and select candidates,” and (b) a mischievous, japing, sly, and sometimes (for mundanes) an annoying, part of our sinister dialectic.

Thus and for example, we, the Order of Nine Angles, have presented to outsiders – and to those incipiently of our kind – a series of tests, a modern Labyrinthos Mythologicus, and which tests begin with them being expected to distil our essence from our apparent conflicting opposites. For the majority now rely for information on what is presented to them via a medium such as the Internet, rather than on their own intuition, their empathy, their Occult skills, or on their own character when they (knowingly or unknowingly) meet or interact with one of us in the real world.

For like attracts like. If they trust in and rely on words presented on some impersonal medium, then they will see only words and probably get confused by such words. But if they have our particular character, they will just know, and thus understand beyond the words and the disinformation we have spewn forth for over forty years to ensnare, entrap, enchant, entice, confuse, incite, dissuade, and jape.

For we are unashamedly elitist. Thus we have certain, particular, standards and if someone does not reach those standards, they are quite simply not good enough for us.

For instance, for those desirous of following our Seven Fold Way we have certain physical standards, and Grade Rituals for them to undertake: what we term the three basic ONA tasks. If they fail in these tasks, they fail – there are no excuses, and they can try again until they succeed and meet our standards, or they can go elsewhere. If they succeed, then and only then are they that type of our O9A kind.

Remember therefore that the ONA is a shapeshifting nexion, in the world of the mundanes, and presents as a confusing, dark, labyrinthine, satanic/non-satanic entity, and therefore does/does-not exist, never has existed, and is/is-not defunct; which is/is-not nazi; which was/is/never-was a honeytrap; whose written texts sometimes contradict each other; and is/was merely an urban legend.

As we have said/written for some forty years, we expect individuals to work things out for themselves, and thus use or develop their own judgement, and use or develop their own Occult abilities.


Order of Nine Angles,
122 yfayen (revised 127 yfayen)

{1} qv. Milton’s Comus, first performed at Ludlow Castle, Shropshire, in 1634:

Comus: What chance good Ladie hath bereft you thus?
Ladie: Dim darknesse, and this heavie Labyrinth.