The Empress: New Tarot Image

We present here a new Tarot image (Atu III) by Richard Moult which forms part of his forthcoming Tarot pack titled Non Est Secundus Quia Unus Est.


In our opinion this Tarot image is the best occult rendering of Atu III that we have ever seen. A hi-resolution version of the image is available at:


Baphomet by Richard Moult

Alchemical And Hermetic Antecedents Of The Seven Fold Way
(pdf, 27 Mb)

Questions About The Order of Nine Angles

Order of Nine Angles


Some Questions About The Order of Nine Angles (2017, Part One)

Some Questions About The Order of Nine Angles (2016, Part Two)

Some Questions About The Order of Nine Angles (2016, Part One)

Some Questions About The Order of Nine Angles (2015)

Some Questions About The Order of Nine Angles (2014)

Some Questions About The Order of Nine Angles (2013)

O9A 101

Order of Nine Angles


O9A 101

The Sinisterly-Numinous Tradition

1. The Order of Nine Angles (O9A, ONA) is a sinisterly-numinous mystic tradition: it is not now and never was either strictly satanist or strictly Left Hand Path, but uses ‘satanism’ and the LHP as ‘causal forms’; that is, as techniques/experiences/ordeals/challenges (amoral and otherwise) in a decades-long personal anados to engender in the initiate both esoteric, and exoteric, pathei mathos, and which pathei mathos is the beginning of wisdom.

The extreme type of ‘satanism’ advocated by the O9A is – for O9A initiates – only one part of the ‘sinister’ aspect of the sinisterly-numinous tradition: a necessary and novitiate pathei-mathos, a modern ‘rite of passage’.

2. The Order of Nine Angles is a guide to that personal enantiodromia (that internal alchemical change) which can result from a conscious, a deliberate, pathei-mathos: from a practical learning that is and must be (given our unaltered physis – our natural fitrah – as human beings) both ‘sinister’ and ‘numinous’ and both esoteric (occult) and exoteric (exeatic, antinomian).

3. Being O9A – belonging to the O9A – means both (a) using O9A esoteric philosophy, and one or more of its praxises, as guides to achieve that personal enantiodromia, and (b) accepting and living according to the O9A logos, since that logos is the unique perceiveration which differentiates the O9A from other occult groups past and present, and which logos presences the essence, the ethos, of the O9A.

4. The O9A logos is manifest esoterically as a particular physis: that is, is manifest in a particular (pagan) weltanschauung and in a particular personal character.

5. The O9A logos is manifest exoterically in the O9A code of kindred honour. For that code embodies – as living by that code can cultivate in the individual – both a pagan understanding/gnosis and the necessary O9A character.

The Nature Of Reality

Regarding the nature of Reality, the perception and the understanding which initiates of the O9A mystic tradition personally discover via their anados are:
(i) the nexible (the causal-acausal) being of our human physis;
(ii) the potential we as individuals possess to consciously evolve our own individual physis;
(iii) 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;
(iv) the transient, temporal, nature of all human manufactured causal abstractions and ideations and ideologies;
(v) of an attainable acausal existence beyond our mortal death.

Occult Philosophy

The foundation of the occult (the esoteric) philosophy of the O9A is the axiom of causal-acausal being, with ourselves – by virtue of our consciousness – a nexion (nexus) between causal being and acausal being.

One of the axioms of the occult philosophy of the O9A 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’.

Occult Praxises

The three occult praxises – techniques/experiences/ordeals/challenges – of the O9A are the means by which the initiate may consciously acquire the necessary esoteric and exoteric pathei mathos. The three praxises are:

The initiatory hermetic Seven Fold Way.
The Way of the Drecc and the Niner.
The Way of the Rounwytha.

A Labyrinthine Labyrinth

From its beginnings in the early 1970s, the Order of Nine Angles has had, quite intentionally, an inner core obscured by various outer layers. Thus its exoteric, external, appearance does not necessarily reflect its esoteric essence, and which
exoteric appearance serves and has served a particular and practical purpose, as the O9A mythos serves and has served a particular and practical purpose To access the inner core, an individual has to work their way through the outer layers which, together, form a labyrinth.




(1) Kything The Order of Nine Angles; (2) Wisdom, Logos, And The Inner O9A; (3) Ontology, Satanism, And The Sinisterly-Numinous Tradition; (4) Complete Guide To The Order Of Nine Angles (Seventh Edition, January 2015).

Ontology And The Sinisterly-Numinous Tradition

Ontology, Satanism, And The Sinisterly-Numinous Tradition

The Esoteric Learning Presenced Through Pathei-Mathos

Baphomet O9A

Notes On The Esoteric Learning Presenced Through Pathei-Mathos

The term pathei-mathos (πάθει μάθος) expresses the essence of the esoteric ethos of the Order of Nine Angles: the personal learning, by individuals, that often results from consciously undertaking practical exeatic experiences conventionally described as both ‘numinous’ and ‘sinister’.

Often simply translated as ‘learning from suffering’, the Greek term πάθει μάθος implies much more:

(i) The Aeschylian term – in the context of the original Greek – imputes that πάθει μάθος is a new logos; that is, is a guide to individuals living in a way that is more reasonable that hitherto.
(ii) The Greek term πάθος imputes more than the English word ‘suffering’. For example, it means or can imply – depending on context – misfortune, or what befalls a person, or personal adversity.
(iii) Similarly, the Greek term μάθος means or can imply – depending on context – not ‘learning’ per se but acquiring knowledge or acquiring understanding or acquiring instruction or acquiring insight (qv Thucydides, 1.68). This insight is or can be an insight into the physis (Φύσις) of beings and of ‘things’, but is often an insight into one’s own physis {1}.

Thus, a more accurate interpretation of the term πάθει μάθος is personal misfortune can be the genesis of insight.

Esoterically, Anton Long used the term in its original context; that is, as a logos: an individual perceiveration of the type described in the Pymander tractate of the Corpus Hermeticum. As a perceiveration, it is presenced via the O9A’s Seven Fold Way, which is basically a practical guide to acquiring a personal insight, a self-knowing, and thence wisdom, via various experiences and ordeals both numinous and sinister, with the raison d’etre of the Seven Fold Way being that it is a means to consciously – deliberately – acquire the insight that some individuals acquire (and have acquired over millennia) as a result of having to endure the ‘misfortune’ of a natural, unbidden, pathei-mathos.

Furthermore, no one O9A has ever claimed that the seven fold way is the ‘only way’ to obtain such insight and thus wisdom deriving from it; it’s just one practical way among others.

Also, the insight resulting from pathei-mathos is a ‘wordless knowing’, and which wordless knowing includes an intimation of acausality {2}. For the personal insight which is (i) naturally acquired from unfortunate experiences and/or (ii) deliberately acquired via esoteric techniques such as the O9A Seven Fold Way, is often difficult or impossible to describe in words, and/or the person is often unwilling or unable to talk or write about such very personal experiences.


{1} Physis is one of the central themes of the Pymander section of the ancient Greek text the Corpus Hermeticum. A theme somewhat neglected until Myatt published his translation of and commentary on that text, a text available as (i) a printed book: David Myatt, Poemandres, A Translation and Commentary, ISBN 9781495470684, and (ii) as a free pdf download: pymander-hermetica.pdf

{2} qv. Myatt’s essay Towards Understanding The Acausal.

Wisdom, Logos, And The Inner O9A

 Baphomet O9A
Wisdom, Logos, And The Inner O9A


Discovering Wisdom

An important aspect of the esoteric philosophy and the occult praxises of the O9A is the ‘internal sorcery’ – termed physis magick in the Naos text – whereby an individual can progress toward Adeptship and thence to wisdom. For

“the goal of sentient life is to […] become part of the acausal (i.e. ‘immortal’ when seen from the causal). Initiation, and ‘the Mysteries’ (i.e. the seven-fold Way), are the means to achieve this.” Naos, A Practical Guide To Modern Magick, 1989

Furthermore, according to the esoteric tradition of the O9A:

“By the term wisdom is meant not only the standard dictionary definition – a balanced personal judgement; having discernment – but also the older sense of having certain knowledge of a pagan, Occult, kind to do with livings beings, human nature, and concerning Nature and ‘the heavens’. To wit, possessing certain faculties, such as esoteric-empathy, a knowing of one’s self; possessing an Aeonic knowing; and thus knowing Reality beyond, and sans, all causal abstractions.” Pathei-Mathos and The Initiatory Occult Quest

Esoterically understood, the O9A is a particular occult path, a particular occult way, which begins with initiation into ‘the mysteries’ – into the ancestral and modern occult knowledge and traditions of the O9A – and which traditions include that ‘internal sorcery’ whereby an individual can change and evolve themselves and thus progress toward wisdom. For there is a pagan mysticism and an individual anados, and which anados is a very personal occult journey, of both esoteric and exoteric experiences and both ‘sinister’ and ‘numinous’, that lasts several decades. The term ‘sinisterly-numinous tradition’ – in preference to ‘the sinister tradition’ – therefore aptly describes this O9A path, with pathei-mathos being one of the various dark arts – one of many occult techniques – used by someone following that particular path, and which unique O9A path can be considered as either presenting “a recognizable new interpretation of Satanism and the Left Hand Path” or as being a new occult tradition which is not satanic and neither of the Right Hand Path nor of the Left Hand Path.

An individual following this O9A path for a certain period of time may well may discover their own weltanschauung and which personal weltanschauung is, while sometimes confused with the discovery of wisdom, not yet wisdom because later on – beyond the Abyss – there is, according to a modern Magus, the necessary individual discovery of lapis philosophicus:

“The ‘outer secret’ of the inner, the real, the living, alchemy is that the end and the result of both our apparently separate journeys is the same; the same place, the same understanding, the same knowledge. For wisdom is undivided, the same for all of us, whatever we believed or assumed when we began. Or expressed another way, lapis philosophicus is what it is, and always has been, and does what it does, and always has done, in terms of how it affects and changes those few who have succeeded in their decades-long endeavour and thus discovered it, and discovered it where it has always been hidden.” Anton Long, Lapis Philosophicus, 2/2/123 yfayen


“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.” Knowledge, the Internet, and the O9A

Thus one of the esoteric truths of the ancestral and modern occult knowledge and traditions manifested by the O9A concerns wisdom and its attainment: what it is, how it can be attained, and that it is neither the personal weltanschauung that an individual may develop, via personal experience, after only some years of following the O9A path nor the personal interpretation of ‘everything O9A’ they may develop before having melded the sinister with the numinous via The Abyss. Rather, that wisdom is manifest in (i) that balanced individual judgement that results from a practical experiencing over many years of both the sinister and the numinous with the consequent pathei-mathos, and (ii) the occult knowing of the reality behind the appearance of conflicting, ideated, opposites.

It was to be a repository of, and to aurally transmit, this truth concerning wisdom and its attainment, and other important esoteric truths ancient and modern, that an ‘inner O9A’ was established and is maintained, and will be aeonically continued, by means of that presencing of the O9A logos that is the O9A code of kindred honour.

For the mistake that some have made, in respect of exoteric axioms such as the authority of individual judgement, was to believe or to assume that anyone O9A can or should personally interpret ‘everything O9A’ before they have acquired the aeonic (supra-personal and empathic) perspective and esoteric understanding of an Internal Adept and well before they, from the pathei-mathos that results from a successful melding of the sinister with the numinous, have acquired the necessary balanced individual judgement and discovered the wisdom that lies within and beyond The Abyss.

Naturally, such individuals interpretations have occurred, and undoubtedly will continue to occur, by individuals lacking the esoteric understanding of an Internal Adept and lacking in the wisdom acquired by several decades of following the O9A path toward, into, and beyond The Abyss. But that does not make such interpretations part of, or an evolution of, the O9A path, especially as many such interpretations exclude the esoteric and exoteric aspects of the O9A logos (such as the O9A code). Rather, it makes such interpretations at best a temporal, minor, and exoteric aspect of a particular sinister dialectic, and otherwise (i) simply the personal opinion of an outsider, or (ii) the personal opinion of someone O9A (or formerly O9A) who is not yet – or who did not become – an Adept and who has yet to acquire, or who did not acquire, from a decades-long sinisterly-numinous experience, the necessary pathei-mathos. Thus, in the ancestral, aeonic, and esoteric, context provided by the inner O9A, such interpretations are not and cannot be, of themselves, O9A.

The Inner O9A

The inner O9A – also known as ω9α, and as the ‘Falciferian O9A’ – are a small, secret, and select, group of individuals who are personally known to each other, who have all attained at least the Grade of Internal Adept along the Seven Fold Way, and who possess a noble cultured – a gentlemanly or lady-like – demeanour, with the majority of these individuals being scholars, artists, musicians, or professionally connected to established institutions of existing States. Only one or two individuals per decade are inducted into ω9α, and which secret cabal ensures the continuation of O9A aural tradition as well as engaging in aeonic sorcery and forming an ancestral repository of esoteric pathei-mathos (O9A, pagan, and otherwise) with many members being exoterically linked by ties of kinship, or by (not necessarily always heterosexual) marriage, or by those strong bonds of personal loyalty that an abiding friendship coupled with certain shared esoteric deeds over several years most certainly develops.

The inner O9A therefore is primarily concerned with aeonic matters (such as sinister strategy and its implementation by various tactics) and with adding to, via pathei-mathos, the sum total of occult knowledge and human knowledge in general. It also shapes, and to a limited extent, via being a repository of occult knowledge (ancient and modern) and of O9A pathei-mathos, ‘guides’ the outer – or Vindexian – O9A, and which outer O9A is the slowly increasing and necessary presencing of the O9A path and the O9A logos by those following an O9A praxis and living by the O9A code. In terms of sinister strategy, our current iteration is

“where we expand nefariously, internationally, and often in the traditional esoteric manner of a covert personal recruitment of those with our physis or whom we judge have the potential to develop our type of physis. In practical terms this often amounts to recruiting (and then testing) those individuals who are or who may be useful to us in our own esoteric quest and our own lives and useful to our nexion (as in them beginning their own quest), and/or who may be useful to the Aeonic aims of the O9A, as for example by them recruiting specific others or by them ‘presencing the dark’ through various actions and activities.” Source – Internus Homo Est Eius Anima, Documents of the Inner O9A, 123 yfayen

KS, RP, et al

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