Ontology And The Sinisterly-Numinous Tradition

Ontology, Satanism, And The Sinisterly-Numinous Tradition

O9A Esotericism – An Initiated Apprehension

Baphomet O9A
O9A Esotericism:
An Initiated Apprehension


The term ‘O9A esotericism’ refers to the occult {1} weltanschauung of the Order of Nine Angles (O9A/ONA) as developed and expounded by the pseudonymous Anton Long in various writings between the 1970s and 2011 {2}, and which particular esotericism includes not only an esoteric philosophy {3} but also practical artisements {4} of ‘an esoteric nature’, such as the learning and the practice of certain occult skills and also various ‘dark’, or occult, arts. Among the occult skills and ‘dark arts’ of the O9A {5} are (i) the structured pathei-mathos of the anogenic Seven Fold Way, (ii) practical internal, external, and aeonic, sorcery, (ii) acausal (or esoteric) empathy, and (iii) acausal thinking.

The initiated apprehension of O9A esotericism is of a particular, modern, and occult, weltanschauung that melds aspects of ancient hermetic mysticism, and certain pagan traditions, with a personal exoteric and esoteric pathei-mathos. Esoterically, this occult weltanschauung is a new logos – that is, a new perceiveration and a new way of living and a new ethos – and one which the term ‘the sinisterly-numinous’ reasonably well describes, for it is a balancing of (i) the previous ‘numinous logos’ which became manifest, over two millennia ago, in causal forms such as gnosticism and Christianity, with (ii) what is ‘sinister’ (which is and has been manifest in various causal forms, such as ‘traditional satanism’ and occult antinomianism), and which balancing, involving as it does various practical means and thus a personal pathei-mathos, enables first a return to the Unity beyond all causal forms and thence a conscious evolution of ourselves, as individuals.

Exoterically, this new logos is manifest – presenced – by three things. (i) By a particular understanding of Reality – and especially of the supernatural, the occult – evident in the ontology of causal, acausal, and acausal energy; (ii) by the code of kindred honour (the O9A code of ethics); and (iii) by the primacy of pathei-mathos, of each individual learning from their own experiences and which experiences are and should be (in order to cultivate the necessary sinisterly-numinous apprehension) both exoteric and occult, and thus in respect of the individual both external and internal.

Thus, esoterically understood, the Order of Nine Angles is a distinct, and new, esoteric path or way, and one way-marked by an accumulated (an ancestral) and an accumulating (a developing) esoteric pathei-mathos. This esoteric path (i) presents a particular logos, and (ii) offers various praxises (derived from personal experience and an ancestral pathei-mathos) whereby individuals can cultivate and then live a sinisterly-numinous apprehension. Hence why ‘being O9A’ simply means living by the O9A code and using one or more O9A praxises in order to cultivate that sinisterly-numinous apprehension which is the beginning of wisdom, with wisdom – esoterically understood – being a balanced personal judgement together with a particular learned knowledge of a pagan, occult, kind concerning livings beings, human nature, Nature, and ‘the heavens’, the cosmic order {6}.

Furthermore, in its essence this practical O9A path, or way, is not ‘satanic’, not a ‘left hand path’, and not a ‘right hand path’, even though it has elements which could be described by such conventional terms. It is just different, unique, new.

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 in (i) generating interest both in that external appearance and in the inner essence concealed within, and (ii) in presenting certain – and sometimes controversial, sometimes adversarial – esoteric apprehensions.

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.

For the essence of that particular – of O9A – pagan mysticism is the apprehension of ourselves as a nexion, of acausal energy, of the transient nature of all causal forms/ideations {7}, and of a possible, and consciously individually achieved, acausal (‘immortal’) existence beyond our mortal (causal) death sans any previously posited primal cause or causes such as Theos, a theos, theoi, or some inscrutable mechanism such as karma. An existence achievable, according to this particular mysticism, by an individual anados such as the Seven Fold Way {8} and/or by living according to the O9A code because such a living presences within the individual the necessary acausal energy.

R. Parker


{1} The term ‘occult’ is used by the O9A to refer to what is “hidden from normal apprehension; concerned with the supernatural; abstruse; mysterious; of or relating to various practical arts or skills considered to involve agencies – or considered to derive from causes – of a mysterious, or supernatural, or anoetic, or esoteric, nature”.

{2} These dates are, in my opinion, significant because the weltanschauung of the Order of Nine Angles was not, as many have assumed, completely described in early (1980s and 1990s) texts by Anton Long, such as Naos. That is, it was only fully described by him, in detail and its completeness, over a period of several decades often as a result of his own practical occult, and exoteric, experiences, and especially as a result of his own journey along the seven fold way, from an Internal Adept in the late 1970s to The Abyss in the early 1990s and thence, in the early to mid noughties, to Mage. Many of the early texts thus simply contained old aural traditions he inherited, or his own theoretical notes about the seven fold way he refined and the theory of the acausal that he developed.

There is therefore – and perhaps intentionally – no one definitive book or text written by him which describes O9A esotericism (O9A mysticism and praxises) in detail, and thus no ‘old, original’ 1980s/1990s ONA and no ‘reformed or revisionist’ noughties ONA. There is only the occult weltanschauung he described in voluminous writings from the 1970s to his retirement in 2011, and which volume of writings all have to be read and (perhaps as was his intention) considered together in order to fully understand, and possibly personally interpret, that occult weltanschauung. For, correctly understood, that occult weltanschauung is – just like the O9A – only the particular occult path that Anton Long developed by combining the occult aural traditions he inherited and the personal pathei-mathos that resulted from his (still unique) almost five decade long ‘sinisterly-numinous’ occult quest.

Thus, the O9A and O9A esotericism are the Logos – ‘the word’ – of Anton Long the Mage.

{3} qv. R. Parker, The Esoteric Philosophy Of The Order Of Nine Angles – An Introduction. e-text, 2014. The text is included in the Definitive Guide To The Order of Nine Angles (Fourth Edition, 1383 pages, pdf 54 Mb), 2014.

{4} The word artisements/artizements is derived from artize – “to practice or to have an occupation that involves a particular skill or craft, especially those of an artisan” – and refers to the skills, arts, craft, or abilities, that are practiced by a person or which are employed by an artisan.

{5} qv. (i) Anton Long, Pathei-Mathos and The Initiatory Occult Quest, (2011) in the compilation Empathy, Pathei-Mathos, and the Aeonic Perspective;  (ii) Anton Long, The Dark Arts of The Sinister Way, 119 yf (revised 122 yf).

Both of the above texts are included in the Definitive Guide To The Order of Nine Angles (Fourth Edition, 1383 pages, pdf 54 Mb), 2014.

{6} Anton Long, Pathei-Mathos and The Initiatory Occult Quest, (2011).

{7} The transient nature of all causal forms/ideations forms the basis for the O9A’s ‘aeonic perspective’ and thus for its aeonic strategy regarding undermining existing societies and aiding our evolution as human beings by means of new ways of communal living based on the O9A code of kindred honour.

{8} Details of the Seven Fold Way are given in the Definitive Guide To The Order of Nine Angles (Fourth Edition, 1383 pages, pdf 54 Mb), 2014, and which guide not only places the Seven Fold Way into the correct historical perspective but also contains the two necessary detailed practical guides: (i) the 981 page The Requisite ONA dealing with the stages up to and including that of Internal Adept, and (ii) Enantiodromia – The Sinister Abyssal Nexion which deals with the Passing of The Abyss and the occult Grade beyond Internal Adept.

The Esoteric Philosophy Of The Order Of Nine Angles

A pdf version of this text is available here – o9a-philosophy-intro.pdf



The Esoteric Philosophy Of The Order Of Nine Angles
An Introduction


Esoteric Philosophy

An 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. Some of these esoteric philosophies go further and postulate (as the O9A does) the existence of a ‘supernatural’ realm or realms, and which realm or realms is or are the abode of such entities as spirits, ghosts, and magickal (or ‘demonic’ or suprapersonal) beings.

The esoteric philosophy of the O9A was first proposed by the pseudonymous Anton Long in occult writings between 1984 and 2011 and thus is also known as ‘the esoteric philosophy of Anton Long’ with the Order of Nine Angles itself, correctly understood, being the various ways this esoteric philosophy (the theory) can be and has been manifest, by and through individuals, as an esoteric – an occult – praxis or occult praxises. Over the past forty years, the esoteric philosophy of the O9A has been manifest by three praxises: (i) the initiatory hermetic Seven Fold Way; (ii) the Way of the Drecc and the Niner; and (iii) the Way of the Rounwytha.

The Esoteric Philosophy Of Anton Long

The foundations of the esoteric philosophy of Anton Long are the Myattian philosophical axioms that an a-causal realm exists beyond the causal, the physical, world we know and apprehend via our physical senses; that all living beings are nexions – gates – to and thus connected with this acausal realm; and that this acausal realm is the source of the ‘acausal energy’ that animates all living beings making them alive {1}. On this basis Anton Long described sorcery (‘magick’) as “the use, by an individual, individuals, or a group, of acausal energy, either directly (raw/acausal/chaos) or by means of symbolism, forms, ritual, words, chant (or similar manifestations or presencing(s) of causal constructs) with this usage often involving a specific, temporal (causal), aim or aims.” {2}

One of unique features of the esoteric philosophy of Anton Long is the lack of dogmatism and the emphasis on the individual discovering, through practical means, certain esoteric knowledge. Thus, according to this esoteric philosophy, the posited acausal realm can be apprehended and understood in two ways: as physically existing separate from our causal realm, or as an aspect of our psyche. In the first apprehension, the acausal is the realm of actual acausal entities – ‘the Dark Gods’ – while in the second apprehension such entities as are found, by occult praxis, to exist there are archetypal in nature with the proviso that an archetype is defined as “a particular causal presencing of a certain acausal energy. It is born (or can be created, by magickal means), its lives, and then it “dies” (ceases to be present, presenced) in the causal (i.e. its energy in the causal ceases).”

Which of these two apprehensions describes – or best describes – the acausal and acausal beings is therefore a decision for the individual based on their own practical occult experiences and experiments; experiences and experiments such as those described in the seminal O9A texts Naos – A Practical Guide To Modern Magick, published in the 1980s, and Enantiodromia: The Sinister Abyssal Nexion, published in 2011. These texts offer not only occult workings invoking archetypal forms and a guided (esoteric) journey among the seven spheres that, with the associated occult correspondences and symbolisms, are said to represent the nexus between causal and acausal and thus our psyche, but also offer a series of practical (exoteric) ordeals and challenges designed to cultivate self-understanding in the individual and propel them toward occult adeptship (individuation) and beyond.

This lack of dogmatism and the emphasis on the individual discovering, through practical means, certain esoteric knowledge is the axiom of ‘the authority of individual judgement’. That is, that the finding of wisdom involves the individual in discovering answers for themselves through ‘pathei-mathos’ (a learning from both exeatic, and occult, practical experiences) and using those hard-won answers as the basis for the development of their own, often unique, weltanschauung:

“What matters is the individual developing, from their own years-long (mostly decades-long) practical experience, a personal weltanschauung: that is, discovering their own individual answers to certain questions concerning themselves, life, existence, the Occult, and the nature of Reality.”  {3}

For the esoteric philosophy of Anton Long 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.

Thus the esoteric philosophy of Anton Long is essentially experiential: more a practical guide to the individual discovery of wisdom than an academic philosophy, even though this esoteric philosophy has its own ontology (of causal and acausal being), its own epistemology (of causal and acausal knowing), its own ethics – manifest in the importance attached to personal honour {4} – and its own answer to the question of the meaning of our existence, which is to acquire wisdom and thus move toward a possible immortal, acausal, existence {5}, an answer which places this particular esoteric philosophy firmly in the ancient hermetic, and mystical tradition {6}, and this despite the past emphasis, by the O9A itself, on their controversial type of ‘satanism’ {7}.

Misapprehending The O9A

Given the past often strident emphasis by the O9A for some four decades on what is considered by others to be to “a dangerous and extreme form of Satanism” {8}, and given that, as a consequence, the O9A has in the past decade attracted a ‘pretendu-crowd’ claiming to be O9A and anonymously disseminating their opinions via the internet, it is unsurprising that the esoteric philosophy of Anton Long – the foundation of the O9A – has often been overlooked with the O9A itself misapprehended.

A misapprehension, however, that a study of the detailed, and experiential, esoteric philosophy of Anton Long would most assuredly correct, especially as: (i) a fundamental axiom of that esoteric non-dogmatic experiential philosophy is ‘the authority of individual judgement’ {9}; (ii) the Order of Nine Angles itself is just the various ways this esoteric philosophy can be and has been and could be manifest, by and through individuals – currently and in the past as the three-fold occult praxis of a Seven Fold Way, the Way of the Drecc/Niner, and the Way of the Rounwytha – and (iii) given that these three ways – like the esoteric philosophy itself and thus the O9A – are all open to development, for everything O9A

“can and should be surpassed, refined, changed, when others discover, experience, and attain knowledge and experience for themselves.” {10}

R. Parker
February 2014


{1} David Myatt’s 1970s metaphysical theory of the acausal, and its appropriation by the O9A, are described in the 2014 pdf compilation Time, Acausality, The Supernatural, And Scientific Theories.

{2} Glossary of ONA Terms, v. 3.07, dated 123 Year of Fayen.

{3} Anton Long. The Discovery and Knowing of Satan. e-text, 2011.

{4} Refer to R. Parker: The Adversarial Praxis and Logos of The Order of Nine Angles. e-text 2013

{5} Refer to R. Parker: The Septenary Anados, and Life After Death, In The Esoteric Philosophy of The Order of Nine Angles. e-text 2013.

{6} Refer to: (i) R. Parker, Perusing The Seven Fold Way – Historical Origins Of The Septenary System Of The Order of Nine Angles, e-text 2014; (ii) R. Parker, The Sinisterly-Numinous O9A, e-text 2013.

{7} Refer to R. Parker: The Satanism Of The O9A In Esoteric Context, e-text 2014.

{8} 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

{9} Refer to R. Parker: Authority, Learning, and Culture, In The Sinister Tradition Of The Order of Nine Angles,
e-text 2014.

{9} Anton Long. Satanic Letters of Stephen Brown, Letter to Miss Stockton, dated 19th June, 1991 ev

Geneseos Caput Tertium

Baphomet O9A


Documents of the Inner O9A

Geneseos Caput Tertium

Our Particular Weirdness

One of the purposes of an esoteric group – a nexion – such as the Order of Nine Angles is to aid those associated with it or inspired by it to carry out particular tasks and functions; such as, via their own pathei mathos, discover wisdom (Lapis Philosophicus), develop their own weltanschauung, and thus in some manner contribute (knowingly, purposefully, unknowingly, or otherwise) to the sum total of human esoteric and exoteric pathei-mathos; which contribution may aid our conscious evolution as a species and may bring-into-being or aid the development of new ways of living, and which contribution may also be part of the necessary destructive and adversarial dialectic in respect of existing causal, human-manufactured, forms and dogma.

One means to aid such a discovering and contribution is and has been the structured, the methodical, the traditional, seven-fold way with its melding of exoteric and esoteric experiences. Another means is the more anarchic – unstructured – one which we now describe by the terms Drecc and Niner although as an individual or kindred adversarial basically exoteric praxis this means is just as old as the seven-fold way. Another of our means is that of the Rounwytha. Yet another is our mythos, and part of which mythos is a particular supra-personal vision; in other words, our Aeonic perspective and our affectual aim of some day as a species exploring and settling ourselves among the star-systems of our Galaxy.

However, our means are just our particular means. They are not the only ways whereby Lapis Philosophicus can be discovered and such contributions made. But those means have been shown by experience – over many decades, and in two (albeit refined, developed) cases over centuries – to work, just as they manifest our particular weirdness, and thus what serves to distinguish us from other esoteric groups and from individuals who are, esoterically, working alone and following whatever tradition or none.

As an esoteric group – as a living ordered being, a nexion, presencing acausal energies in the causal – we have a particular esoteric purpose, which in simple terms is to preserve, and add to, the knowledge and the understanding that both esoteric and exoteric individual pathei-mathos have bequeathed to us. One part of this knowledge is that most people, en masse, have not significantly changed – in nature, in character – from what we as a species were thousands of years ago, despite the availability of the learning that thousands of years of pathei-mathos has provided us and despite the availability of certain esoteric techniques (ancient and otherwise) that can change our basic nature and thus move us toward wisdom and perhaps toward exploring and settling ourselves among the star-systems of our Galaxy. All that really seems to have occurred is that we have become more adept at manipulating others via words and causal abstractions, more adept at unintentionally, unconsciously, deceiving ourselves or allowing ourselves to be deceived, more and more distracted by ‘the external’, and less and less interested in ‘the internal transformation’ that esoteric groups, certain wise individuals, and varying mythoi, could and sometimes did enable and have enabled in certain individuals, and which ‘internal transformation’ is an evolutionary leap for our species; a leap in terms of reason, insight, self-understanding, and the development of new faculties. In less esoteric, and more Jungian, terms the number of people progressing to individuation – and thus going beyond egoism – is still a small percentage, while the number going beyond individuation (and thus beyond Adeptship) to successfully emerge from The Abyss is minuscule, although naturally the number of people who delude themselves (and some others) that they have achieved both Adeptship, and beyond, has risen, especially in the last few decades.

Our esoteric purpose is of course predicated on what others may consider to be certain assumptions or beliefs but which we understand as the knowledge, and the esoteric insight, of the aforementioned accumulated esoteric and exoteric pathei-mathos, and which knowledge/insight inclines us to accept, for instance, the axioms that most human beings have the potential to consciously evolve, and that such a change is necessary, desirable, not only for ourselves as short-lived mortals but also in regard to the affectual aim of our species some day leaving this planet and which leaving by its nature will evolve us still further. This knowledge/insight also inclines us to suggest a particular strategy and certain tactics in order to aid such supra-personal changes. Hence what has been termed our ‘sinister dialectic’; hence the various phases of our strategy, and hence our Aeonic aims, one of which (the most immediate, in terms of the next decades and century) is to encourage new ways of living based on our ‘Law of the New Aeon’, our Code of Sinister/Kindred Honour; another of which (more long-term) is to encourage, especially via esoteric inner transformations and pathei-mathos, more and more evolved individuals for whom the source of authority is their own reasoned, personal, judgement; and another of which (more Aeonic) is to develop a particular and new culture which transcends ‘national boundaries’, all old aeon abstractions, and denotatum and thus enables us to use new esoteric languages rather than our current and limited exoteric language of words.

All of which aims quite naturally mean and necessitate the continuation of our particular esoteric group with its distinctive weirdness, albeit a weirdness subject to refinement and change.

Overview Of A Sinister Strategy

The first and second phases of our strategy were marked by the exoteric emphasis being on our form of Satanism, with the esoteric emphasis (part of which is our aural tradition) hidden and revealed only on a personal basis. The dating used in these phases was generally one of the following: ev, en, yf, eh. These related directly to our heretical tradition – as in yf and thus the causal form of NS – and to our traditional Satanism, as in ev, en, eh. The archetypal form here is Satan, propagated as both an adversarial individual praxis and as an acausal living entity.

The third phase is marked by the exoteric emphasis being on the development and propagation of sinister forms, such as clans, tribes, dreccs and niners, with the esoteric emphasis openly propagated, expressed as this esoteric aspect is, for example, in the Rounwytha tradition and by the sorcery that is the melding of sinister-numinous within and external to the individual. The dating used in the third phase is Year of Fayen (sometimes abbreviated to yfayen) and this relates to the shift away from overt Satanism toward the archetypal form Baphomet, both as a Dark Goddess, and as the sinister-numinous, which can manifest: (1) in men via the development of skills/faculties such as esoteric-empathy, and (2) in women by the cultivation of the sinister feminine; (3) in mythoi by the development of (i) a more pagan approach centred around the Vindex archetype, and (ii) by aiding ‘urban legends’ featuring our group and extreme versions of our particular weirdness.

This third phase is also where, given the foundations already laid during the previous decades (as in, for example, now having a certain number of Internal Adepts), we can expand slowly, nefariously, in the traditional manner by the clandestine personal recruitment of suitable people, which in practice means those useful to us individually in our own lives, and potentially or actually useful to our Aeonic aims, and who also possess culture: that is, the four distinguishing marks which are (1) the instinct for disliking rottenness (an instinct toward personal honour), (2) reason, (3) a certain empathy, and (4) a familiarity with the accumulated pathei-mathos of the past few thousand years manifest as this pathei-mathos is in literature, Art, music, memoirs, myths/legends, and a certain knowledge of science and history.

Esoteric Not Exoteric Action

An important part of the knowledge, and the esoteric insight, of the accumulated esoteric and exoteric pathei-mathos of past millennia as well as of the past century or more, is that it is individual pathei-mathos and/or an esoteric inner transformation which gradually cause the most affective (the most long lasting, Aeonic) change. That is, that in Aeonic terms – over millennia – the outer development of individuals wrought or saught by wars, revolutions, conflicts, idealism, kampf, the birth and death of empires/nations/States, and social and political ideas/programmes, generally does not last. That there is a periodicity of us gradually losing much of whatever cultural accomplishments are achieved during those usually only centuries-long periods when there is a certain prosperity and a certain stability in a certain area or areas, with us en masse in those areas after ‘the inevitable decline and fall’ generally reverting back to type; that is, back to mundane/egoist/uncultured mode. Even mythoi and religions suffer such a decline and fall, although generally over somewhat longer periods, since they are prone to or require exegesis, with religions especially subject to periodic ‘reformations’ and ‘counter-reformations’, differing interpretations, as well as prone to the emergence of new sects who invariably insist they possess ‘the truth’.

Esoterically, this periodicity is easy to understand, since all such things are either purely causal forms, mere mortal emanations, abstractions; or only possess a limited amount of acausal energy and thus – as in the case of most archetypes (and most mythoi and religions embody archetypes) – have a limited life-span among humans, usually far less than a thousand years after which they fade away or may be temporarily revived by appropriating or melding with the acausal energy of some other usually younger, more vigorous, archetype(s), mythos, or religion.

Naturally many in our era believe or assume that – with and because of our technology, our ‘progress’, our modern societies (and whatever) – this decline and fall will not happen to us, although anyone who has personal experiences of the harsh and brutal and everyday reality of the nature of various and multitudinous humans in various locales around the world (and who thus has acquired their own pathei-mathos) will know just how arrogant and/or naively idealistic such an optimistic belief/assumption is.

Hence, why we are an esoteric group – with an esoteric purpose and an Aeonic strategy and our own particular weirdness – which exists, is presenced in the causal, to aid those associated with us or inspired by us to carry out particular esoteric and exoteric tasks and functions such as their individual discovery of Lapis Philosophicus. For we seek to not only preserve, and add to, the knowledge and the understanding that both esoteric and exoteric individual pathei-mathos have bequeathed to us, but to manifest a new type of culture and imbue it with such acausal energies that its archetypes/mythoi will enable, over an Aeonic timescale, a significant evolutionary change in our species, regardless of what occurs in the ‘mundane world’ in respect of such causal things as wars, revolutions, changes of government, and the decline and fall of nations and States. Which is why we are, in everything but name, a secret society within modern mundane societies; and a society slowly but surely, over decades, growing individual by recruited/assimilated individual.

Anton Long
122 yfayen

This essay was circulated to the participants in advance of the Oxonia sunedrion in 122, and its contents led to a lively discussion following AL’s talk/presentation, Presencing Azoth: Phase Three 119 – c.157, at that sunedrion.

καὶ εἶπεν ὁ ὄφις τῇ γυναικί Οὐ θανάτῳ ἀποθανεῖσθε

Presencing Azoth
Phase Three 119 – c.157


As mentioned in several published texts, Phase Three (P3) marks the change from overt exoteric Satanism – Satan as archetype, adversary; the 3 lower nexions of the Tree of Wyrd – to the more esoteric aspects, Baphomet as archetype; Rounwytha tradition; nexions Sol and Mars of the Tree of Wyrd.

Exoterically, P3 is and will be most manifest in the group nexions termed ‘sinister tribes’, clans, gangs (or whatever) and in our lone nexions – adversarial operatives (and those inspired by us) – and all of which nexions, of whatever type/form, will be examples of/presence (and propagate) the ‘heresy’ of personal honour as the only law and the necessity of pathei-mathos, not to mention the culling of undesirables. In addition, the sinister feminine’ and Sapphistry will be more openly championed, as well as propaganda directed at the Magian patriarchy and Homo Hubris. The chauvinism that male specimens of Homo Hubris possess for women should be a particular target. An aspect of this will be our championing of culture, manners, learning, and so on – that is, of a certain noble, civilized, aristocratic, attitude where there is a disdain for uncultured, ill-mannered, vulgar plebs and their antics. This in itself will aid us in recruiting more people in academia, the artistic professions, and suitable officers in the military, the police.

Esoterically, P3 will be most manifest, outwardly to non-ONA folk, in the emphasis on the sinisterly-numinous, and in the necessary development of non-Caucasian nexions with unique styles and new ways which may well meld aspects of O9A esoteric tradition with their own ancestral culture.

Internally, for established nexions, P3 will mark an increasing emphasis on aural tradition, on Dark Arts such as Esoteric-Empathy, Esoteric Chant, and The Star Game; and by the expansion of our family, including preparing some for The Passing of The Abyss according to the Camlad Rite.

The Esoteric Task

The basic esoteric task of the early part of P3 (before c. 2013ce) is to ensure the continuance of the [inner] O9A […] [redacted] Hence the need for more individuals to progress toward The Passing of The Abyss.

As part of this task […] [redacted]

In addition, I have begun to set down in writing some of the more esoteric aspects of our aural tradition; some to be openly published, others for internal circulation only.

Also, an important and necessary part of this transition and the continuation of the O9A is the development of independent non-Caucasian nexions in other lands; a development, that wyrdfully, has already begun, and one that will, over causal Time, give rise to a new type of Sunedrion […] [redacted]

Beyond this, the main P3 task is to continue what we have been doing these past forty years, only without the ‘outer show’, the outer games, that I and a few others – a nod here of course to […] [redacted] and the usual suspects – have been putting on and playing in the world of the mundanes as part of P2.

In practical terms, this will mean – as indicated a few years ago [in respect of the inner ONA] – a ‘return to the dark’, something which I know will come as a relief to some of our family. Esoterically, it will mean we will henceforward as in the past grow slowly, personally, secretly, with the aim being for each of our hidden nexions, Rounwytha or traditional or one of those new fangled ones, to recruit two or three people per decade. Maybe a little more, maybe less. There is no rush, as we all know our goals, aims, will take long durations of causal Time to be achieved – way beyond the life-time of everyone here.

A subsidiary P3 task is for a few of us to – […] [redacted] – establish new nexions in other lands by recruiting and training a few suitable people, as per the example of our […] [redacted] which followed from our Egyptian one. Thus – Wyrd-allowing – by c.130 yf we should have several more nexions in such non-European locales. By c.160 yf we might expect to have a solid, clandestine, presence in many lands other than Europe and north America.

One anticipated outcome of such esoteric expansion will be the development of new, sinisterly-numinous, more practical styles of training; a style which may favour a more Rounwytha orientated approach rather than the more traditional and Occult approach of the Seven Fold Way.

Another anticipated outcome of such expansion should be the development of ‘underground’ transcontinental practical networks […] [redacted] and which networks will mark the transition to P4, which stage I briefly spoke about at our last Sunedrion.

The Perspective

Mention of P4 brings us naturally back to ‘our perspective’ and our long-term goals. Back to those sinisterly-numinous things that bind us as family and a knowledge of which both informs and transforms our lives as individuals.

We [few here] are as we are because we view our individual lives in this perspective of centuries, millennia, Aeons. In terms of a brief causal existence and a possible future acausal existence; of one nexion among nexions past-present-future. Which is why we plan not just for ourselves, but for our family, our clan, and our descendants.


This is an edited and redacted transcript of part of a talk/presentation given by AL at the Oxonia Sunedrion, 122 yfayen.

Advice For Neophytes Regarding The Order of Nine Angles

A pdf version of this text is available here – o9a-newbies-advice-pdf





Some Advice For Neophytes Regarding The Order of Nine Angles


The Three O9A Ways.
The Internet and Personal Judgement.
Appendix I – The Code Of Kindred Honour.
Appendix II – O9A Internet Etiquette Guidelines.

The Three O9A Ways

This text is a proem for those considering: (i) following one of the three occult ways, or paths, of the sinister and esoteric tradition of the “dangerous and extreme” Order of Nine Angles (ONA/O9A) or (ii) using one or more of those three ways (in whole or in part) as a beginning of, or as inspiration for, their own unique sinister quest. The three O9A ways are: (i) the initiatory seven-fold way; (ii) the way of the Drecc and the Niner; (iii) The Rounwytha way.

All three ways can be undertaken by an individual alone, or with a trusted partner, although both the seven fold way (7FW) and the way of the Drecc can involve others, and thus a nexion (an esoteric group) in the case of the 7FW and a gang/tribe/family-kindred in the case of the Drecc.

All three ways manifest the sinister ethos, and are part of the sinister tradition, of the O9A; and which tradition and ethos are summarized as follows:

° The emphasis on practical ordeals, on physical challenges, and on exeatic living.
° The practical use of certain Dark Arts to develop particular occult skills.
° The individual self-knowledge and the esoteric learning – the pathei-mathos – that over a period of many years, result from those practical ordeals, those physical challenges, such exeatic living, and involvement with certain Dark Arts.
° The axiom that most individuals have the potential to consciously evolve and that one means to realize this potential is the occult one of inner transformation codified/manifest in the three O9A ways.
° The axiom of the authority of individual judgement.
° The axiom that the O9A and its three ways are not sacrosanct or dogmatic and can be added to, evolved, and refined, as a result of the esoteric pathei-mathos of those who have lived one or more of those ways and thus who may as a result have developed their own personal weltanschauung.
° The Code of Kindred-Honour (aka the Law of Kindred-Honour aka The Logos of the Order of Nine Angles), which code sets certain standards for our own personal behaviour and how we relate to our own kind and to others, and which code means (i) that those who are O9A have no prejudice in respect of such things as gender, ethnicity, or in respect of the sexual preference/orientation of others, and (ii) that we judge others solely on the basis of a personal knowing of them, and (iii) we can be sly, mischievous, misleading with those who are not proven to be of ‘our O9A kind’.

The first thing the neophyte needs to do is decide whether they wish to (i) make contact with an established ONA nexion/group or (ii) begin their sinister quest either on their own or with a partner/friend(s)/colleague(s)/family-member(s) they already know and trust and who are also interested in matters arcane and supernatural. In recent decades, the majority of people have opted for the second option, usually because – given their individualistic character – they prefer the challenge of discovering things for themselves, have something of a dislike of ‘authority’ and dogma, and prefer to learn from their own personal practical experience. If however they choose the first option, then they face the difficult task of finding an O9A nexion (or claiming to be an O9A nexion) and then, if they succeed, of judging those involved in order to ascertain whether they can be trusted and are indeed following, or are inspired by, the sinister tradition of the O9A.

The second thing the neophyte needs to do is find out about the three O9A ways and then decide which of the three O9A ways they feel may be best suited to them or which they feel the most affinity for.


Information about all three O9A ways is freely and widely available, especially now (2013) via the internet. While it is incumbent upon the neophyte to judge for themselves the value and veracity of such information about the O9A as they may find via the medium of the internet, the following advice may be helpful: that the writings of someone who has followed and practised all three O9A ways in the real world for over four decades – the pseudonymous Anton Long – contain useful and valuable esoteric information, advice, and insights. As someone, not involved with the O9A, wrote in 2011, in respect of such writings:

“[He wrote his] stuff while actively engaged in many of the activities he philosophized, from violence, to insight roles, to subversion to Satanism (under his various pseudo-names). They are writings born of a man engaging in practical deeds… Without the practical experience to go with it, it’s just words on a page. Like most LHP materials. Or to put it in a different context, it’s like trying to truly grasp Musashi’s Book of Five Rings, when never having studied a martial art (particularly a sword art) or been in a fight which had the potential to be fatal. Sure the words may bounce around in your head, but without that direct experience you’ll never truly get them because they are born of, and written for a mindset that can only be acquired by direct experience. Those that hate ‘doing’ almost always feel threatened by such things because one can’t just sit in their house and declare themselves an expert without enormous sacrifice and actual attainment.”

For in practical terms, the sinister ethos, the sinister tradition, and the three ways of the O9A are ‘the esoteric philosophy of Anton Long’ and which philosophy is a combination of (i) the esoteric pathei-mathos of Anton Long, (ii) the esoteric traditions that he inherited (from the pagan Shropshire/Marches Camlad, the hermetic Fenland/Cantabrigian Noctulians, and (iii) the satanic northern Temple of the Sun) and (iv) his developments of those traditions {1}.


° In respect of the ways of the Drecc and the Niner – the most direct and practical (and possibly the ‘most extreme’) of the three O9A ways – there is Anton Long’s Code of Kindred-Honour (given in the Appendix, below) which forms the basis for their O9A way of life, with the Niner living a sinister exeatic life alone or with a trusted partner, and with the Drecc living a sinister exeatic life in the company of their own family-kindred and/or with a gang or tribe which they either form or join.

° In respect of basic information about 7FW  – the most structured of the three O9A ways – the following texts by Anton Long may be found useful:

(1) The Requisite ONA [pdf 49Mb] is a practical occult guide up to and including the stage of Internal Adept, containing all the required texts, including facsimile versions of Naos, The Black Book of Satan, The Grimoire of Baphomet, and the complete Deofel Quintet.

(2) Enantiodromia – The Sinister Abyssal Nexion [second edition, 2013 ev] is the companion volume to The Requisite ONA and deals with the Passing of The Abyss and the occult Grade beyond the stage of Internal Adept.

(3) Guide to The Dark Arts of the O9A provides an overview of the Dark Arts used by the O9A.

° In respect of the way of the Rounwytha – the most reclusive and arcane of the three O9A ways – there is the Anton Long text The Rounwytha Tradition.

The Internet and Personal Judgement

The third thing a neophyte needs to do is understand and appreciate how O9A people operate, in the real world and via a medium such as the internet. One of the basic principles of the O9A, enshrined in the Code of Kindred Honour, is that of judging people for ourselves, individually, based on and only on a personal knowing. Thus, we who are O9A neither trust nor respect anyone unless we know them personally, in the real-world, and they have shown us, by their behaviour and by their deeds over a period of time, that they merit our trust and our respect.

This means that we most certainly do not trust nor respect some anonymous or anonymized person who writes about themselves and/or about the O9A via the medium of the internet. Thus we suspect them, and everything they write, be it via e-mail, or on some weblog or on some forum or on some website; even if – or especially if – they claim to be O9A and/or claim to be part of or to have founded some O9A nexion/group or claim to have done various sinister deeds. Thus we suspect them, and everything they write, even if they have been making such claims or writing about the O9A for years; even if what they write seems in line with the esoteric philosophy of the O9A; and even if we have been in contact with them for years via mechanisms such as e-mail or a written correspondence.

Such an ‘internet person’ only becomes real to us when (to paraphrase Anton Long) they are personally known to us (thus revealing their true identity and presenting credible evidence of their O9A accomplishments), or when they have a plethora of publicly documented and verified sinister deeds, or when they have several scholarly works to their credit; although in all these instances they still remain personally untrusted until we meet with them in person and develop such a long-standing relationship as enables us to trust them and accord them respect.

Furthermore, such anonymous or anonymized persons – being unknown to us and untrusted by us – are privately not regarded as ‘one of us’ which means that – being how we sometimes are or can be sly and mischievous – we might via what is privately or publicly written to or about them via a medium such as the internet – give them and others the impression that we do ‘respect’ and ‘trust’ them and do ‘value’ their writings/waffle; and an impression given often as a means of providing them the opportunity to reveal themselves or provide documented, real-world, evidence of their claims regarding sinister deeds or their claims regarding having done such O9A things as various Insight Roles, or mastered Esoteric Chant/The Star Game, or done the Internal Adept rite. Yet, unless and until they breach the unwritten rules of our ‘internet etiquette’ {2} or otherwise flout the Code of Kindred Honour, we do accord them the benefit of the doubt and thus publicly treat them as possibly, just possibly, ‘being of, or potentially being of, our kind’.

For, even if they are pretenders, they may serve a useful purpose; as in, for example, forming an unwitting part of the Labyrinthos Mythologicus and thus being a test of the perspicacity of neophytes and others.

R. Parker
2013 ev


{1} Regarding this esoteric philosophy, the following texts may be found useful: (1) Hermetic Origins of The Order of Nine Angles. e-text in pdf format, 2013. (2) The Sinisterly-Numinous O9A. e-text 2013  (3) Authority, Learning, and Culture, In The Sinister Tradition Of The Order of Nine Angles. e-text, 2013.

{2} See Appendix II, which gives an outline of such internet etiquette.


Appendix I

The Code Of Kindred Honour
Logos of The Order of Nine Angles


The Code sets certain standards for our own personal behaviour and how we relate to our own kind and to others. Our Code, being based on honour, thus concerns personal knowing, and therefore demands that we judge others solely on the basis of a personal knowing of them – on their deeds, on their behaviour toward us and toward those to whom we have given a personal pledge of loyalty.

We know our own kind by their deeds and their way of life; that is through a personal knowing.

The O9A Code

Those who are not our kindred brothers or sisters are mundanes. Those who are our brothers and sisters live by – and are prepared to die by – our unique code of honour.

Our Kindred-Honour means we are fiercely loyal to only our own ONA kind. Our Kindred-Honour means we are wary of, and do not trust – and often despise – all those who are not like us, especially mundanes.

Our duty – as individuals who live by the Code of Kindred-Honour – is to be ready, willing, and able to defend ourselves, in any situation, and to be prepared to use lethal force to so defend ourselves.

Our duty – as individuals who live by the Code of Kindred-Honour – is to be loyal to, and to defend, our own kind: to do our duty, even unto death, to those of our brothers and sisters to whom we have sworn a personal oath of loyalty.

Our obligation – as individuals who live by the Code of Kindred-Honour – is to seek revenge, if necessary unto death, against anyone who acts dishonourably toward us, or who acts dishonourably toward those to whom we have sworn a personal oath of loyalty.

Our obligation – as individuals who live by the Code of Kindred-Honour – is to never willingly submit to any mundane; to die fighting rather than surrender to them; to die rather (if necessary by our own hand) than allow ourselves to be dishonourably humiliated by them.

Our obligation – as individuals who live by the Code of Kindred-Honour – is to never trust any oath or any pledge of loyalty given, or any promise made, by any mundane, and to be wary and suspicious of them at all times.

Our duty – as individuals who live by the Code of Kindred-Honour – is to settle our serious disputes, among ourselves, by either trial by combat, or by a duel involving deadly weapons; and to challenge to a duel anyone – mundane, or one of our own kind – who impugns our kindred honour or who makes mundane accusations against us.

Our duty – as individuals who live by the Code of Kindred-Honour – is to settle our non-serious disputes, among ourselves, by having a man or woman from among us (a brother or sister who is highly esteemed because of their honourable deeds), arbitrate and decide the matter for us, and to accept without question, and to abide by, their decision, because of the respect we have accorded them as arbitrator

Our duty – as kindred individuals who live by the Code of Kindred-Honour – is to always keep our word to our own kind, once we have given our word on our kindred honour, for to break one’s word among our own kind is a cowardly, a mundane, act.

Our duty – as individuals who live by the Code of Kindred-Honour – is to act with kindred honour in all our dealings with our own kindred kind.

Our obligation – as individuals who live by the Code of Kindred-Honour – is to marry only those from our own kind, who thus, like us, live by our Code and are prepared to die to save their Kindred-Honour and that of their brothers and sisters.

Our duty – as individuals who live by the Code of Kindred-Honour – means that an oath of kindred loyalty or allegiance, once sworn by a man or woman of kindred honour (“I swear on my Kindred-Honour that I shall…”) can only be ended either: (1) by the man or woman of kindred honour formally asking the person to whom the oath was sworn to release them from that oath, and that person agreeing so to release them; or (2) by the death of the person to whom the oath was sworn. Anything else is unworthy of us, and the act of a mundane.

Appendix II
O9A Internet Etiquette Guidelines

As someone, not involved with the O9A, perspicaciously mentioned a few years ago,

“[Consider the] Order of Nine Angles as a Von Neumann machine but one with an open source code which allows mutation when replicating. As such, the only necessity for such a self-replicating  device to work is putting it out there. After that it will do its work no matter if the creators are still involved or even if they remain alive. Once such a machine is set into motion, it remains active.”

Which is a good metaphor for how, exoterically, the O9A works, and has worked, both in the real world, and in cyberspace, with the virtual O9A Von Neumann machines that operate in cyberspace inspiring many, over the past decade, to build their own O9A machines in the real-world and, sometimes, develop newer models.

Yet even in cyberspace there are certain fundamentals that make such machines distinct: as being O9A; that is, as being based on ‘the O9A architecture or model’. One of these fundamentals is that there are and have been certain unwritten rules – an etiquette – concerning how O9A people interact, via mediums such as internet, with others of our kind or claiming to be our kind or who are seriously interested in our sinister tradition. A necessary etiquette given that many or even most of these interactions are between anonymous or anonymized individuals.

The rules have remained unwritten because (a) they are transmitted aurally, one O9A person to another in the real world, and/or (b) our kind, or those with the nature to become of us, can and should be able to intuit what they are or be able to deduce them from the code of kindred honor, and which basic code (the Law of The New Aeon, the Logos of the Order of Nine Angles) is what binds those ‘of the O9A’ together whichever of the three O9A ways/models they follow or even if they create their own personal way/model inspired by or formed from one or more of those ways. For, even over the internet, those with certain occult gifts/skills/abilities can often intuit a few useful things about some internet person by what, and how, and how much, that person writes, and by what they don’t write.

The problem regarding O9A identity (claimed or assumed) can be easily solved by determining whether the suspect in question is using, applying, or has broken, our etiquette. Which, of course, assumes that one knows this etiquette, or has sagacity enough and/or is possessed of certain occult gifts/skills/abilities sufficient to intuit what the rules of our etiquette are. Which in itself is a test of being or aspiring to be O9A.

Originality, Tradition, And The Order of Nine Angles

A pdf version of this article is available here – o9a-innovation-tradition-pdf

Folio from the Arabic manuscript Kitab Suwar al-kawakib al-thabitah (c.1010 AD)  in the Bodleian Library, Oxford (Marsh collection, 144)

Originality, Tradition, And The Order of Nine Angles


Criticism of the O9A

The O9A – secretive in terms of the identity of the majority its adherents – has been widely criticized both by those claiming to be occultists (of whatever type) and by those writing about modern occultism.

The criticism has ranged from claims that the O9A merely repackaged ideas by Lovecraft, Crowley, Aquino, and others; that its claims about its traditions are spurious; to denunciation of its use of the ‘modern heresy’ of National Socialism and its avowal of culling (of human sacrifice). Thus the ONA has been described as a ‘fascist satanist group’, and as being “a minor group” in comparison with the more ‘influential’ and more innovative Church of Satan and the Temple of Set, and has made-up its traditions in some attempt to mythologize itself.

However, what the criticism of the O9A reveals are allegations – personal or partisan, or based on rumours – or the result of a superficial reading of only a few ONA texts. For in the thirty years since the O9A first became publicly known, no one outside of the O9A has studiously scrutinized the theory and praxis of the O9A – the esoteric philosophy of Anton Long – and offered a written critique based on such a detailed study.  Who, for instance – when writing about or criticizing the O9A – has sufficient knowledge of the esoteric philosophy of Anton Long to fully understand O9A-specific topics, let alone undertake an analysis of such O9A-specific topics and write about them in a scholarly manner in the context of Western occultism and ancient mystical traditions? Such O9A-specific topics, for example, as Esoteric Chant, The Star Game, the concept of nexions, the Dark Art of Pathei-Mathos, the Septenary System, Esoteric Languages, Denotatum, Alchemical Seasons, Acausal Knowing, the sinisterly-numinous, Esoteric Empathy, the Aeonic perspective, and Sapphic esoteric groups.

Two examples should suffice to place the criticism and the allegations into the correct perspective.

Al-Kitab Al-Alfak: A Continuing Tradition

In the matter of occult tradition consider, for instance, the still widely accepted claim of the O9A having appropriated the idea of ‘the nine angles’ from Michael Aquino’s Ceremony of Nine Angles, and in which ceremony the Aquino ‘nine angles’ are

“clearly Euclidean, be such two dimensional (as in the trapezoid) or three dimensional (as in the geometry of solids) and are, esoterically, imaginatively or metaphorically used to express various aspects of the modern qabalistic-indebted Western occult tradition, including the additions made by the ToS. These aspects include what has been termed ‘sacred numbers and geometry’, the qabala, ratios such as pi, and certain shapes regarded as having esoteric meaning, such as the pentagram.” {1}

A study of O9A texts reveals that, from the 1970s on, their ‘nine angles’ refer to the nine combinations – the “numinous symbols of cliology” (qv. the 1990s text ‘Aeonic Magick – A Basic Introduction’) of the three basic alchemical substances (Mercury, Sulphur, Salt) which are represented in the pieces of the 1970s vintage O9A Star Game. These nine angles/combinations were first outlined in the 1974 text Emanations of Urania, and which nine combinations can be used to symbolize how the the causal and the acausal are manifest to us, as for instance in our psyche (in the nexion of causal/acausal that we are) via archetypes, ‘personality types’, and the esoteric correspondences of the O9A Tree of Wyrd.

Furthermore, according to Anton Long his inspiration for this 1970s theory of cliology – of nine alchemical combinations or emanations – was an ancient Arabic manuscript, of a few folios, he read while travelling and studying in the Middle East and Asia in 1971, and to which MS some scribe had added some scholia and the title Al-Kitab Al-Alfak (which translates as The Book of The Spheres), for in ancient Muslim alchemy and cosmology there are nine cosmic spheres or ‘supernatural’ realms.

The most distant of these spheres or realms is falak al-aflak, the ‘primary of the spheres’. Below this (and thus nearer to us) is al-kawakib al-thabitah {2}, the realm of the heavenly fixed stars. Next is Zuhal, the sphere of Saturn. Then there is Mushtari, the sphere of Jupiter, followed by Marikh (Mars); Shams (the Sun); Zuhrah (Venus); Utarid (Mercury); and finally Qamar, the sphere of the Moon.

Now, anyone who have ever studied ancient Arabic alchemical, astrological, and cosmological, texts and who is also familiar with the O9A will understand and appreciate three things: (i) the connection between some of those Arabic texts and the O9A’s ‘nine angles’; (ii) the connection between some of those Arabic texts and the O9A’s septenary system (and thus their Tree of Wyrd); and (iii) the connection between those Arabic texts and many ancient Hellenic texts, such as those of the Greek Corpus Hermeticum, and thus the connection between the O9A’s septenary system and the anados of the Pymander tractate of the Corpus Hermeticum {3}. These ancient texts pre-date the qabalah by centuries; a qabalah that is used by all modern occultists – from The Hermetic Order of The Golden Dawn, to Crowley, and Aquino – with the sole exception of the O9A who have always stated that their septenary system represents ‘the genuine Western occult tradition’.

Furthermore, the O9A axiom of there being seven planetary spheres (as in the Tree of Wyrd) and two re-presentations or apprehensions of Time (causal and acausal, melded in The Abyss) which together (7 plus 2) form the nine basic emanations {4} is clearly inspired by, or based on, or is a continuation of, the ancient Arabic mystical tradition, for falak al-aflak and al-kawakib al-thabitah are clearly distant from the seven ‘astrological’ and named planets, just as in the Pymander tractate the septenary named spheres are distinct from the two realms beyond them {5}.

This thus places into perspective, and disproves, another silly claim made, for over thirty years and repeated even in academic circles, which is that the septenary system of the O9A is just “a replacement for the Kabbalah […] a non-Semitic version of the Kabbalistic Sepherot” {6} – since those making and those repeating such a claim were obviously either unfamiliar with such ancient Arabic and Hellenic sources and/or had only superficially studied the O9A corpus.

The Star Game: An Original Contribution

In respect of original contributions to occult and mystical traditions, the O9A Star Game merits consideration. As with most or all things O9A allegations are and have been made; in this instance, that The Star Game is either just some version of Enochian chess or was inspired by the 3D chess of the original Star Trek series. Thus, again and as with most or all things O9A, the contributions and tradition of the O9A are disparaged or ignored, even though O9A innovations and traditions such as Esoteric Chant, The Star Game, the concept of nexions, the Dark Art of Pathei-Mathos, the Septenary System, Esoteric Languages, Denotatum, Alchemical Seasons, Acausal Knowing, the sinisterly-numinous, Esoteric Empathy, the Rounwytha, grade rituals/ordeals such as those of Internal Adept and the Camlad Rite of The Abyss, are nowhere to be found in the works of the likes of The Hermetic Order of The Golden Dawn, Crowley, Aquino, LaVey, and those influenced by any or all of them.

A study of The Star Game – which necessitates constructing both simple and advanced versions, and ‘playing’ it – easily reveals just how silly or how partisan such claims made against the O9A are. For where, for instance, in Enochian or 3D chess or any other board game esoteric or otherwise, are the five fundamental principles of The Star Game: (i) of every piece being transformed into another piece when it is moved; (ii) of how certain combinations of pieces, spread across the seven main boards, might represent an individual (and thus their personality) or an Aeon, with the game thus capable of being used as a new type of sorcery; (iii) of there being nine main types of pieces formed from three basic (alchemical) elements; (v) of the complexity of both the ‘simple’ and the ‘advanced’ game, with the simple form having, per player, 27 pieces spread over 7 boards and 126 squares, and the advanced form having 45 pieces per player over 308 squares; and, possibly most important of all, (v) of The Star Game being an ‘esoteric language’ that enables acausal-thinking, an (acausal) apprehension beyond denotatum and thus beyond causal abstractions, and which new apprehension thus compliments the esoteric-empathy that it is the aim of rites such as Internal Adept and The Sinister Abyssal Nexion to cultivate and develop. Thus, “what the Tarot is to the Initiate and External Adept, the Star Game is to the Internal Adept.” {7}

For according to the O9A, as mentioned way back in a 1980s text, “The Star Game contains, in its symbolism and techniques, all the esoteric wisdom of alchemy, magick and the Occult in general as well as being a bridge to the future. It is, in essence, a new form of language.” {8}

Contributions and Traditions

Apart from the ill-informed criticism of, and the disproven allegations made against, the O9A during the past three decades, it is interesting and indicative that no one, to date, has written in detail about O9A-specific – traditional and/or innovative – topics such as Esoteric Chant, the concept of causal-acausal and nexions, the Septenary System, Esoteric Languages, Denotatum, Alchemical Seasons, Acausal Knowing, the sinisterly-numinous, and Esoteric Empathy.

Neither has anyone written in detail about ‘the sinister feminine’ – that is, the muliebral ethos {9} evident in but not limited to the pagan ancestral way of the Rounwytha {10} – and thus about the importance the O9A assign to women and to muliebral qualities such as empathy. For many early O9A texts, from the 1970s and 1980s, make mention, for example, of how important the role of women is in sorcery; indeed, of how some rituals only work if a woman performs them or plays a significant role – as in the Rite Of The Nine Angles, where “only through the female are the forces represented by the three alchemical substances and their nine combinations capable of being released” {11} – and why Sapphic sorcery, with its doubling of the female, is very powerful {12} and why the O9A has always had Sapphic nexions and always opposed the patriarchal ethos that has dominated and still dominates most of the world, manifest as this ethos is esoterically in the doctrine of ‘might is right’, in the axiom of the primacy and egoism of the individual (‘my will be done’/der Wille zur Macht), and in the modern manufactured wicca which embodies the errors of abstraction and of denotatum (as in a named ‘god’ and goddess’) and which errors the esoteric languages of the O9A – such as The Star Game and Esoteric Chant – are and were designed to correct.

For Esoteric Chant is not only a type of sorcery {13} but also a means whereby an individual can access and maintain the apprehension of the unity beyond the human-manufactured sinister-numinous dichotomy and beyond the limitations of spoken and written languages {14}.

However, this lack of interest in studying and researching the aforementioned O9A traditions and innovations is quite understandable. For were such study and research to be undertaken it would most certainly reveal not only how original, and innovative, the O9A is and has been, but also how it does indeed, as the O9A have long claimed, represent an older occult and mystical tradition which is quite distinct from that of the modern occultism of The Hermetic Order of The Golden Dawn, Crowley, and that used and/or promulgated by the likes of Aquino and LaVey and those influenced by them.

R. Parker
25 December 2013 ev


{1} R. Parker, The Order of Nine Angles Rite of The Nine Angles – A Comparison with the Ceremony of Nine Angles by Aquino. e-text, 2013

{2} See, for example, the Arabic manuscript Kitab Suwar al-kawakib al-thabitah (c.1010 AD) in the Bodleian Library, Oxford (Marsh collection, 144), a folio of which is illustrated in the image above.

{3} See R. Parker, The Septenary Anados, and Life After Death, In The Esoteric Philosophy of The Order of Nine Angles. e-text, 2013

{4} Qv. the 121 yfayen text The Nine Angles – Beyond The Causal Continuum. There is also the description, in Naos and some older MSS, of the seven spheres being symbolically enclosed within a double-tetrahedron (qv. p.145 of The Requisite ONA text) which enclosure (or outer realm) represents the causal/acausal duality.

{5} As Myatt explains in his commentary on the Pymander text in reference to section 26 and ‘those forces beyond the ogdoadic physis’ –

“δύναμις. Those forces, those particular powers – or, more precisely, that type (or those types) of being(s) or existence – that are not only beyond the septenary system but beyond the ogdoadic physis of those mortals who have, because of their journey (ἄνοδος) through the septenary system, achieved immortality.

It is therefore easy to understand why some considered there were, or represented their understanding/insight by, ‘nine’ (seven plus two) fundamental cosmic emanations, or by nine realms or spheres [qv. the quote from Cicero in section 17] – the seven of the hebdomad, plus the one of the ‘ogdoadic physis’ mentioned here, plus the one (also mentioned here) of what is beyond even this ‘ogdoadic physis’. However, as this text describes, there are seven realms or spheres – a seven-fold path to immortality, accessible to living mortals – and then two types of existence (not spheres) beyond these, accessible only after the mortals has journeyed along that path and then, having ‘offered up’ certain things along the way (their mortal ethos), ‘handed over their body to its death’. Ontologically, therefore, the seven might somewhat simplistically be described as partaking of what is ‘causal’ (of what is mortal) and the two types of existence beyond the seven as partaking of – as being – ‘acausal’ (of what is immortal). Thus, Pœmandres goes on to say, the former mortal – now immortal – moves on (from this first type of ‘acausal existence’) to become these forces (beyond the ogdoadic physis) to thus finally ‘unite with theos’: αὐτοὶ εἰς δυνάμεις ἑαυ τοὺς παραδιδόασι καὶ δυνάμεις γενόμενοι ἐν θεῷ γίνονται.” David Myatt, Mercvrii Trismegisti Pymander. 2013. ISBN 978-1491249543

As I noted in my The Septenary Anados, if in Myatt’s translation of the Pymander text “one reads ‘the acausal’ instead of ‘theos’, then the link between the O9A and ancient hermeticism is clear.” Thus, for example, in the above quotation instead of ‘unite with theos’ there is ‘unite with the acausal’, with the hermetic anados being the journey through the seven spheres in order to achieve an immortal existence in the acausal realm, which coincidently is a stated aim of the O9A’s seven fold way, and what awaits beyond the Grade of Magus.

{6}  Senholt, Jacob. Secret Identities in The Sinister Tradition, in Per Faxneld & Jesper Petersen (eds), The Devil’s Party: Satanism in Modernity. Oxford University Press, 2012, p.253

{7} Naos. qv. p.166 of The Requisite ONA text.

In respect of the Tarot, Naos – revealing as it does the basics of sorcery, of magick, in a simple and understandable way – also simply outlines how to use Tarot cards in an esoteric way, in the process debunking a lot of the occult mythology that has accumulated around the process, with it being explained that ‘the secret’ of a reading is empathy, that the meanings of the cards given in books and by others should be ignored, that reversed cards have no significance, that the cards and their images are only used to focus one’s empathic awareness, and that the layout used gives an indication to how positive and negative energies flow and may affect, in a positive or a negative manner, the individual for whom the reading is being done.

{8} The Forbidden Alchemy. The MS was included in Naos, qv. p.186 of The Requisite ONA. Regarding esoteric languages in general, see the 2011 ONA text Esoteric Languages. A brief history of the game is contained in The Star Game – History and Theory.

{9} The term muliebral means:

“Of, concerning, or relating to the ethos, the nature [physis], the natural abilities, of women. From the Latin muliebris. Among muliebral abilities, qualities, and skills are: (1) Empathy; (2) Intuition, as a foreseeing – praesignification/intimation – and as interior self-reflexion; (3) Personal Charm; (4) Subtlety/Cunning/Shapeshifting; (5) Veiled Strength.” Glossary of ONA Terms (v. 3.07)

{10} Refer to The Rounwytha Tradition.

{11}  O9A MS The Rite Of The Nine Angles, 1979. The MS was published, in the 1980s, in Stephen Sennitt’s Nox zine, and was included in the later book compilation The Infernal Texts: Nox & Liber Koth (Falcon Publications, 1997).

{12} Mentioned in the Sexual Magick section of Naos. qv p.127 of The Requisite ONA text.

{13}  “There are three basic ways of performing [esoteric] chant – by a solo cantor; by several voices in unison and by two cantors (or choirs) singing ‘vox principalis’ and ‘vox organalis’ a fourth or fifth apart as in organum […] A fourth apart in parallel for dark/destructive workings, a fifth apart for constructive workings.”  Naos, MS, 1989. qv pp. 107 & 109 of The Requisite ONA.

{14} This maintaining of the apprehension of the unity (the physis) beyond The Abyssal Nexion is briefly mentioned in Naos in terms of the esoteric and aural tradition known as ‘the promethean office’, qv p.108 of The Requisite ONA text.

In respect of the limitations of languages in general, see the ONA text Esoteric Languages.

Image credit:
Folio from the Arabic manuscript Kitab Suwar al-kawakib al-thabitah (c.1010 AD)
in the Bodleian Library, Oxford (Marsh collection, 144)

The Aural Tradition Of The Order Of Nine Angles

Editorial Note: A pdf file containing both Part One and Part Two is available here – o9a-aural-tradition.pdf  Only Part One is published below. Part Two contains a selection of O9A texts detailing aspects of the aural tradition, and includes: 1 Myths, Legends, Dark Gods, and Occult Mystique. 2 Diabological Dissent – Being Dissension From Some Mundane Misconceptions. 3 Alchemical Seasons and The Fluxions of Time. 4 Denotatum – The Esoteric Problem With Names. 5 The Rounwytha Way In History and Modern Context. 6 The Rounwytha Way – Our Sinister Feminine Archetype.



The Aural Tradition Of The Order Of Nine Angles

Part One

Over the past four decades, the Order of Nine Angles (ONA/O9A) has published many items dealing with what has become known as its aural tradition. For instance, details concerning Esoteric Chant, The Dark Gods, and the septenary system of occult correspondences, as described in various early typewritten MSS, were published in 1989 in Naos. Other traditions however – such as that concerning the ancient one of ’empathic magick’ mentioned by Anton Long in The Satanic Letters {1} – remained mainly aural even after, with the advent of the internet, other O9A MSS became widely circulated.

In 2011, as research for his now published book Mysticism in the 21st Century, Professor Connell Monette privately submitted a list of questions to Anton Long, shortly before AL (as befitted a Magus) retired from all public and private duties. One of these questions concerned the aural tradition of the O9A, and in his reply AL mentioned that he had already begun to set down, for future generations, some of the remaining aural traditions.

Question: Given that ONA is now international, it’s unlikely that many nexions will ever have direct access to the Old Guard (so to speak) {2}, and so a certain aural component of the tradition may be available to those in the UK, but not necessarily those in (say) Europe or Asia.  Does this matter, or is the 7FW sufficient enough it itself that the aural traditions are not necessary for the development of Masters around the globe?

Answer: This is an interesting and relevant question which – curiously – I discussed only last year with a few of the few people I have personally guided over the past three decades. Naturally, such aural traditions will still be related person to person in the old manner but that, quite naturally and as you intimate, still only covers a limited geographical area: the British Isles and in more recent years a few countries in Europe.

My view was, and is, that for the global Order a lot of our aural traditions are important, partly because they provide perspectives, esoteric information, and advice, that are unavailable by means of the printed (and now, viewed) word. Therefore, I decided to directly write about, or hint at, some of these traditions in a few articles and in some correspondence with certain individuals.

One example I mentioned in my last answers to you, when I made reference to the Ancient Wisdom of the Isles of Briton section of a recent article of mine {3}. A tradition relating to not naming gods, spirits, and the like – that is, the empathic knowing (naturally, as in a Rounwytha, or learned, as in our tradition) of the undivided wholeness of which we as individual human beings are properly a nameless part: a connexion to our family, our ancestors, our close friends, our community, to the land, and thence to Nature and thence to the Cosmos (the heavens) beyond. A connexion born out of a shared pathei-mathos, of living in an area with such folk, year after year after year – not born out of some religion or even some belief in some metaphysical abstractions.

Another example is the traditional Camlad Rite of The Abyss, in the pdf compilation EnantiodromiaThe Sinister Abyssal Nexion. But I do still expect individuals – if interested, motivated, and sagacious enough – to work some things out for themselves […] Other examples of – and hints about – the aural traditions are in some other articles I have written in the past year. Causal Time, and other factors, permitting, I may write some more such articles.  [Another] particular example, dealing with dating festivities and Samhain, is quoted in the article The Rounwytha Tradition.

Among the items subsequently penned by AL that mentioned, or detailed, or hinted at, aspects of the hitherto ‘secret’ O9A aural tradition were the following texts: (i) The Rounwytha Way In History and Modern Context; (ii) Denotatum – The Esoteric Problem With Names, and (iii) Alchemical Seasons and The Fluxions of Time. {4} In addition, he wrote in some detail – and from personal experience – about ‘the sinisterly-numinous’; that is, about the knowing, the perception, that can be discovered by someone venturing into and successfully exploring The Abyss, the sinister abyssal nexion; something he had only previously (decades earlier) hinted at, for example in some of the novels of The Deofel Quartet {5}; and only hinted at previously most probably because he had yet to experience it for himself.

In another private comment on O9A aural tradition – sent to an Internal Adept in 2011, and openly published for the first time in 123 yfayen – AL made the following interesting observation:

“As befits and becomes an Occult group where there are traditional, secretive, nexions whose members still follow the initiatory Seven Fold Way – there are some matters still transmitted and discussed aurally, as there are a few MSS still publicly unavailable. Those who understand, who appreciate, what is sinisterly-numinous, ancestral, and genuinely esoteric, will know and feel why this is so and necessary, and why revealing the majority of these by a mundane medium such as ‘the world wide web’ is just something we are not prepared to do.” {6}

This is understandable because the reasons for this lack of revealing are three fold. First, as AL mentioned in his reply to Monette, individuals – if interested, motivated, and sagacious enough – are still expected to work certain things out for themselves. Second, and in line with O9A methodology, it is (i) practical experience, and (ii) the cultivation and development of certain occult faculties/abilities (such as acausal thinking and esoteric empathy), which teach and through which some of what has not been, or will not be, openly revealed can be discovered and understood {7}. Third, much of what has not been openly revealed cannot be meaningfully expressed via the medium of words, given the limitations of ordinary language {8}, and therefore requires the individual to learn an esoteric language or two and which esoteric languages include The Star Game (and thus the cultivation of the ability of acausal-thinking) and the non-verbal, non-symbolic, communication between humans that esoteric-empathy, and skill in esoteric-chant, enable.

Given that the cultivation and development of such a skill, such an evolved ability, as esoteric-empathy is the aim of the grade ritual of Internal Adept – particularly the extended, circa six month long version – and the month-long Camlad rite of The Abyss, it is the Internal Adept, and the Master/Mistress, who are, as a result of their practical esoteric and exoteric experiences extending over a period of a decade and more, in a position to discover and to understand ‘the secrets’ that remain, and which ‘secrets’ are in truth only the accumulated, the communal, occult pathei-mathos of those who have over the centuries either (i) followed the way of the Rounwytha or (ii) ventured on that perilous journey, that anados, up through the seven spheres, and which septenary anados is now, in our times, re-presented by the O9A’s hermetic and sinister ‘seven fold way’, a way outlined in texts such as The Requisite ONA and Enantiodromia: The Sinister Abyssal Nexion.

R. Parker
December 2013 ev


{1} Letter to Lea, dated 23rd September 1990 ev, in The Satanic Letters of Stephen Brown. Two volumes, Thormynd Press, 1992.

This ’empathic magickal’ tradition is, of course, the way of the Rounwytha, for which see Part Two.

{2} The ‘old guard’ – otherwise known as the Inner ONA and sometimes designated by the appellation omega9alpha – are:

“A select group of individuals who while now part of The Order of Nine Angles, in many ways pre-date – in tradition, practices and way of life – the formation of the ONA from the three pre-existing groups: the Fenland/Cantabrigian Noctulians, the northern Temple of The Sun, and the Shropshire/Marches Camlad. In many ways, the Inner ONA is a continuation of Camlad.

It is from noble cultured – gentlemanly or lady-like – Adepts (qv. Noble Guide to The Dark Arts ) that modern candidates for the Inner ONA are recruited. The Inner ONA basically consists of individuals, known to each other personally, and from traditional nexions, of the Grade of Internal Adept and above, who possess the faculty of dark-empathy (aka esoteric empathy aka sinister empathy) and who possess certain other personal qualities.

These individuals have therefore all had some personal guidance, over a period of many years, from one of our kind familiar with the Rounwytha tradition, and thus the inner ONA is akin to an extended family who maintain and who continue, on a personal basis, the esoteric Rounwytha (Camlad) tradition. This tradition was, according to aural accounts, that of the primal (but not necessarily then always dark) tradition maintained by rural sorceresses who lived in a certain area of England: that is, Shropshire and the Welsh Marches.

Given the requirements and this tradition, it is perhaps not surprising that the majority of those in the Inner ONA are women.”

{3} The article in question is Part One of Diabological Dissent – Being Dissension From Some Mundane Misconceptions
Relating to Certain Esoteric Matters.

{4} These texts are given in Part Two below. In respect of the Alchemical Seasons and The Fluxions of Time text, it should be noted that some of the aural tradition re ‘time’ was hinted at in early ONA texts. For instance in the ‘Time and Being’ section of Naos where a ‘causal perception’ and an ‘acausal perception’ of Time are mentioned; and also, in the section discussing adeptship in relation to Jungian individuation and the three basic alchemical forms (qv. pp.167-8 of the pdf compilation The Requisite ONA) where it is stated, that “the ego has no perception of acausal time – but is unconsciously affected by acausal energies; the self has some perception of acausal time and is less affected by acausal energies. The Adept has learnt to control the personal acausal energies of the psyche – there still remains, however, the Aeonic energies which affect even the self. Control/mastery of these takes the individual beyond the Abyss.”

{5} From the novel The Temple of Satan:

“She was suspended between her past with all its charisma and power and the future that might have been possible if she had surrendered to Thurstan’s love. She was aware of herself only through the images of the past and her barely formed feelings for Claudia: detached from the realness of her body and personal emotions. The power being invoked seemed to be drawing her toward the Abyss and the spaces beyond the Abyss where she had never been.The Abyss was within her, within Claudia, within all those in the Temple and all those outside it. It was primal awe, terror, and intoxication […]

[Then, an answer.] It was an answer without words – a feeling that drew her beyond the cold Abyss to where a new universe waited. She was drifting in this universe, floating among the stars and galaxies of love, sadness, sorrow and joy, and as she consciously drifted, her body tensed and tears came to her eyes. Images and feelings rushed through her as a whirling system of planets and stars forms from chaos and rushes through a galaxy past other stars when time itself is compressed. The images were of her past but the feelings attached to them were not the original feelings. There was sadness instead of exultation, love instead of anger, grief instead of joy.”

{6} Myths, Legends, Dark Gods, and Occult Mystique. The text is given in full in Part Two below.

{7} This emphasis on practical learning via personal experience is mentioned in many early – 1970s and 1980s – O9A MSS. Thus in the Wheel of Life section of Naos – qv, p.161 of the pdf compilation The Requisite ONA – it is stated that “in the seven-fold way Initiates are taught to experience the reality of [occult] forces rather than slavishly follow ‘teachings’ or ‘traditions’.”

In respect of the nature of ‘the dark gods’ it is stated, also in Naos – qv, p.142 of the pdf compilation The Requisite ONA – that they can be perceived either “as merely symbols which re-present the energies of the acausal” or as “physically existing in themselves. Which of these (or neither of them) is correct, the Adept discovers during the ordeal of the Abyss.”

{8} See the 2011 text Concerning Esoteric and Exoteric Languages. The Star Game as an esoteric language was mentioned in the 1980s vintage ONA MS The Forbidden Alchemy, first published in an early issue of Fenrir, and subsequently included in Naos. See also the letter to Ms Vera dated 27th May 1992 eh in The Satanic Letters.