Alchemy And The O9A



Alchemy And The Sinisterly-Numinous Tradition



A html version of this Order of Nine Angles text (complete with illustrations) is available here –



Historical Origins Of The Septenary System Of The Order of Nine Angles

Order of Nine Angles


Perusing The Seven Fold Way
Historical Origins Of The Septenary System Of The Order of Nine Angles

Perusing The Seven Fold Way

This important text places the O9A, its esoteric philosophy, and its praxis the seven fold way, into the correct historical, and esoteric, perspective: heir to, and a continuation of, traditions (mystical, hermetic, and occult) that are thousands of years old.

Perusing The Seven Fold Way

Editorial Note: The following is an abridged version of the third edition of the article. The complete version is available in pdf format here – Perusing The 7FW.

Order of Nine Angles


Perusing The Seven Fold Way
Historical Origins Of The Septenary System Of The Order of Nine Angles


° Introduction: The Physis Sorcery of Naos.
° Physis, The Corpus Hermeticum, And The Ancient Hermetic Quest For Immortality.
° The Seven-Fold Way And Acausality.
° Arabic And Alchemical Influences.
° The Complete Seven-Fold Way

° The Rite Of The Abyss and Beyond

° Conclusion: The O9A In Esoteric Perspective.

Appendix 1. Grade Ritual Of Magus/Mousa

Appendix 2. A Review of Myatt’s The Divine Pymander.
Appendix 3. Theory Of The Acausal

Introduction: The Physis Sorcery of Naos

The septenary system, or tradition, of the modern occult group the Order of Nine Angles (ONA/O9A) was first publicly outlined in their 1980s text Naos – A Practical Guide To Modern Magick. The text is, interestingly, completely devoid of the satanism that the O9A has come to be associated with, and, as the Introduction states, the first part is a “guide to becoming an Adept and is essentially ‘Internal magick’ – that is, magick [sorcery] used to bring about personal development (of consciousness and so on) […] Internal magick is the following of the Occult path from Initiation to Adeptship and beyond, and in the Septenary tradition this path is known as the seven-fold Way.”

Furthermore, in the ‘Notes on Esoteric Tradition’ of Naos it is directly stated that “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.”

Of particular interest is the fact that, in Naos, the internal sorcery used to bring about personal development is also called ‘physis magick’:

“Physis is divided into seven stages and these seven stages may be regarded as representing the varying degrees of insight attained. In terms of traditional magick, the stages represent Initiation, Second Degree Initiation, External Adept, Internal Adept, Master/Mistress (or High Priest/Priestess), Magus and Immortal. Each stage is associated with a sphere of the Septenary Tree of Wyrd.”

Physis is a clear use of the ancient Greek term φύσις, which term occurs frequently in the Pymander (also known as the Pœmandres) section of the ancient Greek text of the Corpus Hermeticum, dating from around the second century CE and first published in 1554 CE, and which Pymander discourse also describes, in some detail, a system of seven spheres; a journey, a quest – an anados, ἄνοδος – up through these spheres in order that the last stage, that of an immortal, may be achieved; and how the individual is changed in the process of journeying through the spheres.

It therefore would seem difficult to disagree with the claim, made in Naos and other O9A texts of the same period, that the O9A’s septenary system – with its seven-fold Tree of Wyrd – represents, at least in part, the ‘genuine Western occult tradition’, in contrast to the ten-fold Kabbalah based system used by the Hermetic Order of the Golden Dawn, by Aleister Crowley, and by all other, non-O9A, modern occultists, and which ten-fold Kabbalah based system is not only over a thousand years later than the Hellenic septenary system but employs Hebrew terminology in contrast to the Greek terminology of the earlier hermetic tradition.

However, obvious as it should have been to learned students of the occult and to those academics researching esotericism, this connection to ancient hermeticism was – with one possible exception {1} – overlooked for over thirty years, with the O9A’s septenary system, even as late as 2012, dismissed – in a purportedly academic work, no less – as merely “a replacement for the Kabbalah […] a non-Semitic version of the Kabbalistic Sepherot.” {2}

It was only after the publication, in 2013, of Myatt’s translation of and commentary on the Pymander section of the Corpus Hermeticum {3} that others, outside of the O9A, began to realize that the O9A claim had some historical merit after all, since Myatt’s translation and commentary places the O9A’s septenary system into its correct historical and esoteric perspective, with Myatt’s learned commentary explaining much both about the septenary system – the hebdomad – which forms an important part of the hermetic Pymander text, and about the anados, the journey through the spheres to the final goal of immortality. {4}

Physis, The Corpus Hermeticum, And The Ancient Hermetic Quest For Immortality

At the beginning of Pymander text of the Corpus Hermeticum the seeker says that they desire “to learn what is real, to apprehend the physis of beings, and to have knowledge of theos.” {5} The seeker is instructed, later on, by Pœmandres, that, in respect of humans and their physis, “distinct among all other beings on Earth, mortals are jumelle; deathful of body yet deathless the inner mortal” {6} – and thus have the opportunity to become immortal.

Regarding physis, Myatt notes in his commentary that,

“According to the hermetic weltanschauung, as outlined by Pœmandres here, all physis – the being, nature, character, of beings – their essence beyond the form/appearance their being is or assumes or is perceived as – re-presents (manifests, is an eikon of) theos. That is, the physis of beings can be considered not only as an emanation of theos but as re-presenting his Being, his essence. To recognize this, to recognize theos, to be in communion with theos, to return to theos, and thus become immortal, there is the way up (anados) through the seven spheres.” {7}

Asked by the seeker about the anados – the way to immortality through the seven spheres – Pœmandres replies, in rather mystical terms, that:

“First, the dissolution of the physical body allows that body to be transformed with the semblance it had disappearing and its now non-functioning ethos handed over to the daimon, with the body’s perceptions returning to their origin, then becoming separated with their purpose, transplanted, and with desire and eagerness journeying toward the physis devoid of logos. Thus does the mortal hasten through the harmonious structure, offering up, in the first realm, that vigour which grows and which fades, and – in the second one – those dishonourable machinations, no longer functioning. In the third, that eagerness which deceives, no longer functioning; in the fourth, the arrogance of command, no longer insatiable; in the fifth, profane insolence and reckless haste; in the sixth, the bad inclinations occasioned by riches, no longer functioning; and in the seventh realm, the lies that lie in wait.

[Thus] they become united with theos. For to so become of theos is the noble goal of those who seek to acquire knowledge.” {8}

This ‘becoming united with theos’, however, does not mean that mortals ‘become god’ or become ‘a living god’. Instead, as Pœmandres has made clear (for example in section 26) it means transcending, beyond mortal death, to the two immortal realms that exist beyond the seven spheres, one of which is that of the ‘ogdoadic physis’, and both of which are described in terms of emanations of theos.

Having thus been instructed and having understood, the seeker himself goes on to ask, of other humans, “you who are earth-bound, why do you embrace death when you have the means to partake of immortality?” {9}

The Seven-Fold Way And Acausality

In the Pymander text, beyond the seven spheres of the anados there is the realm of ‘the ogdoadic physis’ – with particular forces and powers – and, beyond that, another realm; both described in relation to theos. As Myatt explains in his commentary on the Pymander text – in reference to section 26 and the Greek word δύναμις – these are quite distinct from the seven spheres:

“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 {10} – 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.”

These two realms beyond the seven spheres are echoed in Naos, with a description of septenary ‘tree of wyrd’ being symbolically enclosed within a double-tetrahedron:

“From an initiated viewpoint, the seven spheres are seen to form a three-dimensional pattern where every sphere is linked to every other twice, although in a physical representation (e.g. a model) the two-fold nature of the connecting paths are shown only for Moon/Saturn, Venus/Mars and Mercury/Jupiter. This three-dimensional structure is considered to lie enclosed within a double-tetrahedron.”

This symbolic double-tetrahedron is related to ‘the nine angles’ and thence to the axiom of acausality and thus to the duality of causal and acausal. And it is this axiom of acausality which is central to the O9A’s seven-fold way, as another more pertinent echo of the Pymander text makes clear, which is that, as mentioned previously, Naos states that “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.”

Thus, in the septenary tradition of the Order of Nine Angles the realms beyond the seven spheres are described in terms of acausality, as being part of the acausal, with the mortal – having successfully undertaken their journey along the seven-fold way – entering into a new and immortal existence in the realms (or universes) of the acausal. For, although, the singular ‘acausal’ and terms such as ‘acausal realm’ are often used, it is noted in Naos that “generally the singular is used to avoid semantic complications, although the Septenary tradition accepts the near certainty that many such ‘acausal’ universes exist to compliment ‘our’ causal universe.”

There is, therefore, in the seven-fold way, an understanding of the goal in terms not of ‘becoming united with theos’ (as in the hermetic text) but rather in terms of egressing into the realms of the acausal and of a new existence in the acausal. That is, in place of the ancient theological explanation – of theos, and of ‘a science of divine things’ – the O9A have a modern metaphysics, an axiomatic theory, of causal and acausal {11}, of ‘a new science of different types of energy’.

For the basis of this theory is that there are two fundamental forms – or, more precisely, two types of apprehension of – energy in the cosmos: the causal energy familiar from scientific studies into electromagnetism, gravity, and nuclear processes; and the ‘acausal’ energy familiar to us in the biological why and the how of living things being different from non-living things, and also familiar to us in our psyche, especially in ‘archetypes’ and which archetypes are expressive of the reality of we humans having, via evolution, the advantage of reason, of a developed consciousness.

This ‘acausal’ energy is posited to have an a-causal origin, with living things – including ourselves – being nexions (a gate to the acausal, as Naos explains it). That is, we are capable of presencing {12} – or having access to – such acausal energy. What differentiates us from all the other living beings we know is that we have (or seem to have) the ability to consciously be aware of this ‘acausal’ energy and to access it, understand it (currently in a limited way) and increase it. Hence why the seven-fold way deals with sorcery, for sorcery is understood as a means to access, and to presence, such acausal energy in ourselves, and in the causal.

The septenary anados is also described, in Naos, in modern terms, and as a practical esoteric art capable of leading a person toward Adeptship (the fourth of the seven stages) and then to immortality, with this anados contrasted with what usually and naturally occurs to human beings. Thus,

“In the development of an individual as an individual develops naturally (i.e. without the aid of esoteric Arts) the ‘ego’ stage lasts from youth to middle-age: there is a need to establish an outward ‘role’ (in society/clan etc.), to find a ‘mate’ and propagate and to care for the physical/material needs/pleasures.

The ‘self’ is the ‘stage’ beyond this – when there is an apprehension (often only intuitive outside of magick) of (a) the wyrd of the individual and (b) the separate existence of other individuals as those individuals are in themselves. Put simply, (b) involves a degree of ’empathy’. In the natural state, the self may evolve in ‘middle age’ or before – and often arises as a consequence of formative experiences (e.g. experience of war; personal loss; tragedy). In the natural state (because the unconscious has not been properly experienced and integrated) there is almost always a conflict with the ‘ego’ desires/pressures so that the insight, given by the self, is sometimes lost by the individual who returns to an ‘ego’ existence.

The ‘wisdom’ of ‘old age’ is the gradual resolution of this conflict in favour of the self. In the past, the striving of an individual psyche for self-hood was often represented by myths and legends. Another term for ‘self-hood’ (the living of the role of the self- where the perception of ‘Time’ differs from that of the ‘ego’) is ‘individuation’. Esoterically, self- hood/individuation is Adeptship – but Adeptship implies much more than ‘individuation . It implies a conscious, rational understanding of one’s self and that of others as well as skill/mastery of esoteric Arts and techniques. It also implies a ‘cosmic Aeonic perspective’ to the Wyrd and the self. Individuation may be seen as a natural stage, achieved by the natural process of living (for some, at least) whereas Adeptship is a goal attained by following an esoteric Way; that is, which results from Initiation into the mysteries. As such, Adeptship contains individuation, but is greater than it.

Also, individuation is itself only a stage: there are stages beyond even this: it is not the end of personal development […] Beyond, lies the ordeal of the Abyss and the birth of the Master/Mistress – beyond them lies Immortality. Expressed simply, 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 (external/internal magick) – there still remains, however, ‘Aeonic’ energies which affect even the self. Control/mastery of these takes the individual beyond the Abyss.”

In effect, this is a similar but clearer, more complete, and perhaps a more precise, version of the mystical description Pœmandres gives in the quotation above about the mortal hastening “through the harmonious structure” and ‘offering up’ various things along the way.

While the seven-fold way is clearly a modern anados which enshrines the ancient hermetic and rather mystical tradition of an individual seeking to attain immorality, it is also, and importantly, different. For it is a practical and a decidedly occult anados, a means of individual transformation and learning, involving as it does the use of sorcery; ordeals such as the grade ritual of internal adept where the candidate has to live alone in wilderness isolation for around three months; and a guided – an initiatory – exploration of the supernatural realms (or archetypal realms, depending on one’s perspective) part of which involves working with Tarot images and evoking ‘supernatural’ (or archetypal) forms termed ‘the dark gods’. There is therefore, as a study of Naos makes clear, a melding of ancient traditions – occult, alchemical, hermetic, mystical – with newer esoteric, occult, techniques such as The Star Game and Esoteric Chant.

Arabic And Alchemical Influences

One of the most fascinating, as well as one of most important if neglected, aspects of the seven-fold way is the representation of the anados – and the whole septenary system – by The Star Game, which has 27 pieces spread over 7 boards and 126 squares in the simple version, and, in the advanced version, 45 pieces per player over 308 squares and 7 main boards.

In contrast to the ancient, Hellenic, and pre-Hellenic, traditions – and the septenary ‘tree of wyrd’ – the seven boards are not named after the seven classical planets {13} but are given the names of stars: Naos, Deneb, Rigel, Mira, Antares, Arcturus, and Sirius. Which might explain why the title Naos was given to the first of the O9A’s guides to their seven-fold way, as Naos is the last stage, that of Immortal {14}.

As described in Naos,

“The Star Game contains, in its symbolism and techniques, all the esoteric wisdom of alchemy, magick and the Occult.”

It also, in its pieces and their permutations and moves, is a representation of what the O9A mean by the term ‘nine angles’ that is, of the nine combinations of the three fundamental alchemical substances (salt, sulphur, mercury), and which nine combinations are the essence of the nexion we are between causal and acausal. As such, they re-present the various elements of acausal energy in the causal, as well as being a symbology used to describe such things as Jungian ‘personality types’, archetypes, and the seven fundamental, Earth-bound Aeons and the subsequent two ‘cosmic aeons’.


The inspiration for these nine alchemical combinations or nine emanations (and their causal/acausal permutations) was, according to Anton Long, an ancient Arabic manuscript, of a few folios, he read in Persia 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, cosmology, and cosmogony, 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 {15}, 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.

It seems possible, therefore, that this Arabic schemata – of seven named planetary spheres, and of falak al-aflak and al-kawakib al-thabitah – may have been directly or indirectly inspired by Hellenic Greek texts such as Pymander section of the Corpus Hermeticum, or it may link directly to an earlier Persian (or possibly Indic) tradition which itself directly or indirectly inspired later Hellenic texts such as the Corpus Hermeticism {16}

The Complete Seven-Fold Way

As the title of Naos states, it is a practical guide to modern sorcery – the emphasis being on sorcery – and as such deals only in part with the seven-fold way of the O9A. The complete system of occult training – the practical anados – that is the seven-fold way of the O9A, up to and including Internal Adept, is described in great detail in the 981 page text The Requisite ONA {17}. This training involves difficult and testing techniques and experiences, some of which are unique to the O9A, and includes such things as (i) Insight Roles, (ii) physical challenges, and (iii) finding a companion and, with them, forming and running a practising occult group (a Temple, or nexion) dedicated to performing ceremonial sinister/satanic rituals of the kind described in the O9A’s Black Book of Satan. Insight Roles, for example, require the O9A initiate to adopt a way of life, or a particular occupation, that is the opposite of their current life-style or occupation, and, as explained in the ‘Introduction To Insight Roles’ section of The Requisite ONA, an Insight Role

“must last a minimum of one year (that is, in this instance for one particular and specific alchemical season) – [and] should be chosen so that the task undertaken is in most ways the opposite of the character of the Initiate. The Initiate is expected to be honest in assessing their own character, as they are expected to find a suitable Insight Rôle for themselves, either a personal Insight Rôle, or an Aeonic one, and this assessment and this finding are esoterically worthwhile tasks in themselves.”

The intention of such techniques, challenges, and experiences, is to provide the candidate with structured, formative, life-changing, experiences – to harshly test them, to begin the process that fundamentally changes (and evolves) their character, developes a self-knowing and certain esoteric abilities and skills, moves them toward individuation, or which destroys/defeats them and thus reveals them as unsuitable – physically, mentally, and in occult terms – for the O9A.

As explained in The Requisite ONA in relation to the beginning stages of the seven-fold way:

“Sinister Initiation is the awakening of the darker/sinister/unconscious aspects of the psyche, and of the inner (often repressed) and latent personality/character of the Initiate. It is also a personal commitment, by the Initiate, to the path of dark sorcery. The dark, or sinister, energies which are used/unleashed are symbolized by the symbols/forms of the Septenary System, and these symbols are used in the workings with the septenary spheres and pathways. These magickal workings provide a controlled, ritualized, or willed, experience of these dark energies or ‘forces’ – and this practical experience begins the process of objectifying and understanding such energies, and thus these aspects of the psyche/personality of the Initiate. The Star Game takes this process of objectification further, enabling a complete and rational understanding – divorced from conventional ‘moral opposites’.

The physical goal which an Initiate must achieve developes personal qualities such as determination, self-discipline, élan. It enhances the vitality of the Initiate, and balances the inner magickal work. The seeking and finding of a magickal companion begins the confrontation/understanding of the anima/animus (the female/male archetypes which exist in the psyche and beyond) in a practical way, and so increases self-understanding via direct experience. It also enables further magickal work to be done, of a necessary type.

An Insight Role developes real sinister character in the individual; it is a severe test of the resolve, Sinister commitment and personality of the Initiate. The Grade Ritual which completes the stage of Initiation (and which leads to the next stage) is a magickal act of synthesis.

The tasks of an External Adept develope both magickal and personal experience, and from these a real, abiding, sinister character is formed in the individual. This character, and the understanding and skills which go with it, are the essential foundations of the next stage, that of the Internal Adept.

The Temple enables various character roles to be directly assumed, and further developes the magickal skills, and magickal understanding, an Adept must possess. Particularly important here is skill in, and understanding of, ceremonial magick. Without this skill and understanding, Aeonic magick is not possible. The Temple also completes the experiencing of confronting, and integrating, the anima/animus.

From the many and diverse controlled and willed experiences, a genuine self-learning arises: the beginnings of the process of ‘individuation’, of esoteric Adeptship.”

The Rite Of The Abyss and Beyond

While The Requisite ONA is a guide to the seven-fold way of the O9A up to and including the stage of Internal Adept, the next stage beyond The Abyss is dealt with in their text Enantiodromia: The Sinister Abyssal Nexion {18}, which contains details of the traditional (the Camlad) Rite of The Abyss with its month-long subterranean ordeal. The last mortal stage of the way is described in the O9A text that is simply entitled ‘Grade Ritual of GrandMaster/GrandMistress’ {19}.

As described in Enantiodromia: The Sinister Abyssal Nexion,

“The Sinister Abyssal Nexion is the esoteric term for what is more commonly (exoterically) known as The Abyss. In the Seven Fold Way of the Order of Nine Angles, The Abyss is described as separating the fourth and the fifth spheres of the Tree of Wyrd (ToW) – that is, separating the Grade of Internal Adept from the Grade of Master/LadyMaster. Furthermore, the Abyss represents the place(s) where the causal merges into the acausal, and thus where the causal is or can be “transcended”, so the individual can, if prepared, enter the realm of acausality and become familiar – sans a self – with acausal entities. Thus, The Abyss is a nexion to the acausal; a nexus of temporal, a-temporal, and spatial and a-spatial, dimensions […]

The Rite of The Abyss exists in two forms, one dating from the formation of the ONA some forty years ago [described in Naos], and the other, more traditional [more dangerous] one […]

The traditional Rite is quite simple and begins at the first full moon following the beginning of a propitious alchemical season – in the Isles of Britain this was traditionally the first rising of Arcturus in the Autumn. The Rite, if successful, concludes on the night of the following full moon.

The Rite as given in Naos requires a quartz tetrahedron. While three inch crystals – as mentioned in Naos – may work, to ensure success (in this Rite as in others using a quartz tetrahedron), the crystal has to be a perfect tetrahedron (no bevelled edges) and free from blemish, external and internal – with a height of six inches or more. Such crystals are rare, and costly, and often have to be custom made by someone skilled in cutting gemstones. In addition, although it is not stated in Naos, the chanting of the word ‘Chaos’ [ka-Os] in the ONA Rite of Entering The Abyss is according to the notation of the Atazoth chant [illustrated] above. Given the skill the aspirant candidate will have acquired in Esoteric Chant, they will know how to do this according to that notation.”

Thus the compilation The Requisite ONA together with the text Enantiodromia: The Sinister Abyssal Nexion, and the elsewhere published Grade Ritual of GrandMaster/GrandMistress, are all that an individual requires in order to follow the seven-fold way from its beginning to its mortal ending.

Conclusion: The O9A In Esoteric Perspective

In modern occultism, the seven-fold way, when correctly understood, stands in a class of its own, with the seven-fold way – the quest for immortality in an acausal realm – being a modern emanation of, or a direct ancestral continuation of, traditions (mystical and otherwise) that are thousands of years old.

The influence, or inspiration, of ancient mystical traditions is clearly evident in the O9A’s seven-fold way, whether these are direct – in the case of the Hellenic Pymander text and of early Arabic alchemy and cosmogony – or indirect, as in the case of the Hellenic and the Arabic traditions being themselves related to, or a continuation of, earlier Persian or Indic mystical traditions.

What is also clear is that the septenary tradition of the O9A – driving from Hellenic, Arabic, or Persian and Indic, sources – is (i) quite distinct from the much later, much vaunted, much written about, Kabbalah based system of modern Western occultism (which the O9A have always claimed is a distortion of the genuine, ancient, tradition), and (ii) a modern, practical, and a decidedly occult, anados that (in contradistinction to all modern occult groups) uses the technique of practical ordeals such as the basic (c. three month) wilderness living – or the extended (c. six months) wilderness living – of the grade ritual of Internal Adept, and the (lunar) month-long subterranean dwelling of the Camlad Rite of The Abyss, and which ordeals are themselves modern versions of ancient esoteric techniques designed to test the candidate and cultivate both self, and esoteric, understanding.

In esoteric perspective, the O9A’s seven-fold way is a modern, elitist, and difficult and dangerous, anados which enshrines the ancient Hermetic, the occult, and the alchemical, tradition of an individual seeking to attain immorality by practical means; which, in the seven-fold way, is via ‘internal sorcery’: the transformation of the individual through an exploration of the supernatural (or archetypal) realms and by ordeals such as the grade ritual of internal adept.

R. Parker
January 2014


{1} Connell Monette. Mysticism in the 21st Century. Sirius Academic Press, 2013. ISBN 978-1940964003

{2} 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

{3} David Myatt. Mercvrii Trismegisti Pymander de potestate et sapientia dei. 2013. ISBN 978-1491249543

Myatt’s translation and commentary is also freely available in pdf format; for example, here – Mercvrii Trismegisti Pymander.

{4} My review of Myatt’s translation, published in 2013, is reproduced in full in Appendix 2.

{5} Mercvrii Trismegisti Pymander, translation, section 3. All the quotations from the Pymander text given here are taken from Myatt’s translation.

As Myatt notes in his commentary on this passage, in reference to theos:

“Does θεός here [γνῶναι τὸν θεόν] mean God, a god, a deity, or the god? God, the supreme creator Being, the only real god, the father, as in Christianity? A deity, as in Hellenic and classical paganism? The god, as in an un-named deity – a god – who is above all other deities? Or possibly all of these? And if all, in equal measure, or otherwise?

The discourse of Pœmandres, as recounted in the tractate, suggests two things. First, that all are meant or suggested – for example, Τὸ φῶς ἐκεῖνο͵ ἔφη͵ ἐγὼ νοῦς ὁ σὸς θεός could be said of Pœmandres as a god, as a deity, as the god, and also possibly of God, although why God, the Father – as described in the Old and New Testaments – would call Himself Pœmandres, appear in such a vision, and declare what He declares about θεός being both male and female in one person, is interesting. Second, that the knowledge that is revealed is of a source, of a being, that encompasses, and explains, all three, and that it is this knowing of such a source, beyond those three conventional ones, that is the key to ‘what is real’ and to apprehending ‘the physis of beings’. Hence, it is better to transliterate θεός – or leave it as θεός – than to use god; and a mistake to use God, as some older translations do.”

[6} Mercvrii Trismegisti Pymander, translation, section 15.

[7} Mercvrii Trismegisti Pymander, commentary on section 24.

[8} Mercvrii Trismegisti Pymander, translation, section 24-25.

[9} Mercvrii Trismegisti Pymander, translation, section 28.

[10} In his commentary, Myatt quotes the Somnium Scipionis as described by Cicero, and gives his own translation of the Latin:

Novem tibi orbibus vel potius globis conexa sunt omnia, quorum unus est caelestis, extimus, qui reliquos omnes complectitur, summus ipse deus arcens et continens ceteros; in quo sunt infixi illi, qui volvuntur, stellarum cursus sempiterni. Cui subiecti sunt septem, qui versantur retro contrario motu atque caelum. Ex quibus summum globum possidet illa, quam in terris Saturniam nominant. Deinde est hominum generi prosperus et salutaris ille fulgor, qui dicitur Iovis; tum rutilus horribilisque terris, quem Martium dicitis; deinde subter mediam fere regionem Sol obtinet, dux et princeps et moderator luminum reliquorum, mens mundi et temperatio, tanta magnitudine, ut cuncta sua luce lustret et compleat. Hunc ut comites consequuntur Veneris alter, alter Mercurii cursus, in infimoque orbe Luna radiis solis accensa convertitur. Infra autem iam nihil est nisi mortale et caducum praeter animos munere deorum hominum generi datos; supra Lunam sunt aeterna omnia. Nam ea, quae est media et nona, Tellus, neque movetur et infima est, et in eam feruntur omnia nutu suo pondera. [De Re Publica, Book VI, 17]

Nine orbs – more correctly, spheres – connect the whole cosmic order, of which one – beyond the others but enfolding them – is where the uppermost deity dwells, enclosing and containing all. There – embedded – are the constant stars with their sempiternal movement, while below are seven spheres whose cyclicity is different, and one of which is the sphere given the name on Earth of Saturn […]

[11} An outline of this axiomatic theory is given in Appendix 3.

{12} The term ‘presencing’ is, so far as I know, uniquely used by the O9A (that is, by Anton Long) in modern occult discourses, and derives from obscure medieval and renaissance MSS and books dealing with alchemy and demonology. For example, in the 1641 work by the classical Greek and Hebrew scholar Joseph Mede entitled The Apostasy of The Latter Times. Or, The Gentiles Theology of Dæmons, where the phrase “the approaching or presencing of Dæmons” occurs.

[13} As Myatt notes in his Pymander commentary, “the seven classical planetary bodies, named Moon, Mercury, Venus, Mars, Sun, Jupiter, and Saturn, [are] well-described in ancient texts, from ancient Persia onwards. Copenhaver [Hermetica, The Greek Corpus Hermeticum and the Latin Asclepius, Cambridge University Press, 1992, p.105] refers to some of the scholarly literature regarding these seven.”

[14} In origin, naos is an ancient Greek word. In his 2013 article Fifty Years Of Diverse Peregrinations, Myatt quotes Pausanius and gives his own translation of that portion of the Greek text which mentions ναός in connection with άγνωστος θεός (agnostos theos) the un-named, the unknown, god or gods:

ἐνταῦθα καὶ Σκιράδος Ἀθηνᾶς ναός ἐστι καὶ Διὸς ἀπωτέρω, βωμοὶ δὲ θεῶν τε ὀνομαζομένων Ἀγνώστων καὶ ἡρώων καὶ παίδων τῶν Θησέως καὶ Φαληροῦ  [Pausanius, Ἑλλάδος περιήγησις 1.1.4]

Also here is a shrine [ ναός ] to Athena Skirados and, further afield, one to Zeus, and others to [the] un-named unknown gods, to the heroes, as well as to those children of Theseus and Phalerus

In O9A mythos, the star named Naos is in proximity to one of the physical nexions that are said to exist in our causal space-time, and through which passage to and from the acausal is possible. According to O9A aural tradition, such physical nexions have allowed some of ‘the dark gods’ to come forth, in the past, into our reality. Hence, so the story goes, the myths and legends about dragons and ‘demons’.

{15} In respect of al-kawakib al-thabitah, see, for example, the Arabic manuscript Kitab Suwar al-kawakib al-thabitah (c.1010 AD) in the Bodleian Library, Oxford (Marsh collection, 144).

{16} For references to a septenary type system in ancient Persian texts, see Reitzenstein and Schaeder: Studien zum antiken Synkretismus aus Iran und Griechenland, (Studien der Bibliothek Warburg), Teubner, Leipzig, 1926.

{17} The Requisite ONA (pdf, 49 Mb) includes a comprehensive guide to the seven fold way, ceremonial sorcery, and Insight Roles; a copy of the Black Book of Satan; a facsimile version of the original 1980s Naos; plus The Grimoire of Baphomet and the four works of occult fiction that form the instructional Deofel Quartet.

The cautionary O9A note regarding later versions of Naos is still valid:

The genuine facsimile copies of the 1980s text in pdf format are c. 45 Megabytes in size, and contain: (1) the handwritten words Aperiatur Terra Et Germinet Atazoth on the first page, and the handwritten word Brekekk (followed by an out-of-date address) on the last page; (2) a typewritten table of contents on page 3 which includes – in the following order – Part One, Part Two, Appendix, Part Three Esoteric MSS; (3) a distinct facsimile image of the spiral binding on the left hand side of every page until p.70. In addition, genuine copies of the original MSS include facsimile images of hand-drawn diagrams, including the advanced Star Game, and The Wheel of Life.

{18} Enantiodromia – The Sinister Abyssal Nexion (pdf, Second Edition 2013 ev)

{19} The text of this rite is given in full in Appendix 1.

Mysterium – Beyond The Order of Nine Angles


Mysterium – Beyond The Order of Nine Angles

v. 1.07

Part One

Given that the emphasis of the ONA is on practical deeds, people curious about or interested on the ONA often ask about what the ONA has actually done – what ONA people actually do – to change the world in a noticeable way.

As often, it is a question of perspective, of criteria used to judge. Of esoteric and exoteric.

Exoterically, perhaps the majority of our people are hidden and do not have an overt association with us, with Satanism, with the sinister or even with the Left Hand Path. Thus their practical deeds are adjudged their personal practical deeds or possibly associated with some outer causal form they themselves may be associated with, be that form political or religious or whatever. In addition, many of us do not have our homes or our place of dwelling littered with mundane Occult paraphernalia, and so there is nothing to connect us to such Occult activities were we ever to be ‘investigated’ by some mundane authority or other. Furthermore, some of our kind adopt professions and/or Insight Roles in keeping with our and their sinister aims and which professions and/or Insight Roles enable them to live in a more exeatic manner.

But this waffle by me aside, esoterically what requires mentioning is Aeonics, our Aeonic perspective. This means that our aims and goals are – viewed causally – quite long-term, measured in causal centuries, and thus it will take centuries for the affective and affecting changes to become manifest on the type of scale most use to judge such matters as causal aims and goals.

The second thing to mention is that one of the primary aims of our way is to breed a new human type, a new elite – and this begins with each one of us, each one of our kindred, changing themselves and engaging in life in a sinister way, in accord with their wyrd, by applying our methods, techniques, and so on. Thus and for example they can choose to use the technique of the Seven-Fold Sinister Way, or apply the way of the Drecc (of tribes and gangs), or the way of the Rounwytha – or any or all of these or other ways – according to what interests them, what they find works for them, or whatever.

Thus, one outward sign – if one is interested in such mundane things – of our practical deeds are our people. Their change, their transformation by their association with the ONA and their use of the praxis of the ONA. And it is these people who by this very transformation of themselves – and what many of them will subsequently do in the world of mundanes according to how the sinister mood takes them – that moves us toward our causally-understood aims and goals and which brings-into-being our new aristocracy spread over the world. A practical aristocracy which is sinisterly subversive not because it seeks to implement some abstraction in some causal time-scale or is motivated by some causal idealism (such as overthrowing some nation-State), but because it aids and enhances the lives of those belonging to it in practical and often material ways – for instance, in terms of influence, in terms of providing goods and services, and in materially rewarding loyalty and honour and service to its members and participants.

In effect, it is/will be an international group – bound together by certain rules, such as our Code of Kindred-Honour and viewing mundanes as a resource – formed of kindred local groups in various nation-States, whose members co-operate together, dispense their own justice, obey their own laws, and who aid and help themselves and others of their kind by whatever practical means they can, even if some of these means are viewed by some existing nation-State as ‘illegal’ or ‘criminal’ or whatever. In this sense, we are a new type of organization in the causal, a mysterium, and so might be called The Mysterium, or The Niners (or whatever) rather than The Order of Nine Angles.

In time, perhaps a century or so hence, our organization(s) may well acquire some covert political and social (or even religious) influence in one or some existing nation-States, by having our members in some influential positions, or by having some power over some of those in such positions. Or some of our tribes might develope in some locality sufficient to bring forth Vindex or someone similar with there thus being an overt challenge to existing mundane authority in that locality. And so on.

In effect, our mythos – both exoteric and esoteric – aids and will aid this international and co-operative development. But what is not important are the details, the means, the tactics, the minutiae – that is, restricting, causal, forms and causally-limited abstract aims are not important. What works, works. What does not work will be abandoned. What is important is that the ONA – beyond its outer current causal name – is a particular sinister presencing; some-thing that now lives (is presenced) in the causal and thus is acausal sorcery manifest as a living collective and an ethos/mythos, so that it can and will assume and use and become whatever causal forms are necessary wherever on this planet such forms are or become necessary. Or expressed in another more familiar way – we are now a shapeshifting manifestation of acausal energy presenced in the causal. A collocations of nexions – individual, tribal – who ‘know’ their own kind and who are now actively seeking to assimilate others into our collective, not for or because of any altruistic or idealistic reason, but because such assimilation of others is now a function of our necessary causal being, in this Aeon.

By assimilate, do you mean assimilate mundanes?

One of our axioms is that we classify humans as either our kind or as mundanes. Our kind currently, and for some previous Aeons, amount to perhaps five per cent – the creative or the defiant minority who latently or by means of their pathei-mathos have a certain natural intelligence, a certain instinct, a certain type of personality, certain personal qualities.

Another of our axioms is that in general (with many exceptions) mundanes are made, not born, and that therefore perhaps a majority of human beings (though certainly not all) have the potential to cease to be mundanes. Most of course will never realize this potential, for a variety of reasons. A corollary of this axiom is that the children of mundanes have not as yet reached the age when mundanity becomes or could become fixed – their natural pattern of behaviour. Thus the reason why children {1} in practical terms are exempt from being considered fair game, a resource, and why we consider certain activities by adults involving children – and certain proclivities, in adults, in respect of children – to be dishonourable and not something our own kind would do. For such things are one mark of mundanity – of those not able to or capable of controlling or changing themselves.

This axiom of potential within others is one reason why, in respect of culling for instance, we always give mundanes a sporting chance – to see if they can react in a non-mundane manner and so provide evidence of their potential to change.

Thus, yes I do mean assimilate – and change, evolve – those humans who are currently mundanes, which brings us rather neatly to our use of general tests to those who seek to associate with or join us.

I assume you mean here what some have, somewhat colorfully, called being mindf*ck*d by the ONA?

Yes. In contrast, those who are naturally of our kind – and those who when challenged reveal they have the potential to develope to become of our kind – will be able to work their way through our Labyrinthos Mythologicus to the essence, the centre (and then be able to find their way out). As we have mentioned before, we have certain standards. If people do not meet these standards, they are not good enough, and we have no interest in guiding them. It is for others to find us, and prove themselves, not the other way around.

For instance, those who meet our esoteric and intelligence standards will find, discover, the clues we have left in many of our written works; as they will be able to see our fables, our causal forms, for fables and forms. They will see and perhaps laugh at some of the japes we have played on some people. In brief, they will be able to distinguish the esoteric from the exoteric, and mythos from practical exeatic living.

Let me give one simple – one very basic – example. Not that long ago we published an item which simplified Satanism to its practical, causal, core. There was thus a personal pledge by the aspiring Satanist, a code, and three fundamental principles. Very little in the way of traditional ceremonies or rituals or even words, since the core was the live in a particular way, sans the laws of the mundanes, where there is no law, no authority, no justice except that of the individual.

This item {2} works on a variety of levels, some of which I will enumerate here. Thus, for some of those who might have the potential to be one of our kind, it is one possible beginning – to entice, to provide experience, to live exeactically, and so possibility at some time it might move some of these people toward a desire for more.

For some of those who are already of our kind (but may not yet know it) it is a sign, to what lies beyond such an outer form. An intimation of just why we produce and use such a form.

It is also a practical defiance of those who aid and support the mechanisms which keep mundanes in thrall – for those, for example, who support and aid existing nation-States and the mechanisms of control of those States (be such mechanism psychic, practical, or causal abstractions). For the flunkies of all nation-States do so hate and do find subversive those who believe and who practice the truth there is no law, no authority, no justice except that of the individual. Thus, if that item only influenced ten people in one nation-State in one year to change their way of life and live defiantly, outside mundane law, it would have achieved something in the causal, with no practical effort on our part.

It is also something that undercuts and undermines the pomposity, the pretentiousness, of already existing so-called ‘satanic’ groups, with their ‘temples and ‘grottoes’, their rituals, their books, their discussions, their self-awarded titles, and their old Aeon sycophancy.

Thus, people would react to this simple thing according to their nature, their conditioning, their potential. So it was/is fun, and useful, esoterically and exoterically.

But of course there are and have been, over the decades, far more complex, far more devious, challenges, tests, traps and obstacles, made and used by us for those ‘out there’. So many that one person even went so far as to sigh that for every ONA principle or piece of advice/guidance he came across there seemed to him to be another one which either confused the issue or was almost its exact opposite. Which of course of itself hints at a certain esoteric truth and the need for certain abilities.

You have recently been described as a weird combination of sinister ruthlessness and empathic sensitivity, which I guess makes you an unusual man. One person even described this combination as something of a dilemma in regard to making an assessment of you.

This is no dilemma, for the two aspects are not mutually exclusive – except to mundanes still in thrall to causal abstractions. One of the aims of our sinister Way is to develope the individual and so evolve the human species. Or rather, presence – to consciously bring-into-being – a new type, a new breed, of human beings.

This conscious breeding of a new species is a product of the acausal sorcery which is The Order of Nine Angles: a product of our mythos, our sinister praxis, our diverse ways of living, our collective, and which ways include that of tribes and gangs and of those who individually follow our Seven-Fold Way.

This is why we scorn and laugh at other Occultists, at others who believe they are following and using The Black Arts, and why we have contempt for others, and other groups, who call themselves or who are described as Satanists and/or as followers of the Left Hand Path. For these preening poseurs – these examples of Homo Hubris – lack the experience, the knowing, of the Unity beyond causal and acausal {3}, beyond all causal forms, and thus have no direct practical experience of both Light and Dark external and internal to themselves, and so cannot perceive and know such opposites (and they themselves) as but illusive causal forms, abstractions; as stages toward the necessary alchemical synthesis that brings-into-being our new type of individual and our new ways of living.

These Occult poseurs lack this sensitivity – the natural, esoteric, empathy that for example a following of our Seven-Fold Way and rites such as that of the extended Grade Ritual of Internal Adept develope in the individual, and which empathy, which sensitivity, is manifest in our Rounwytha tradition. A sensitivity which is just one of the many qualities possessed by those who have indeed undertaken what traditionally is termed The Passing of The Abyss. They – these Occult poseurs – also lack, of course, practical direct experience of the sinister, having never transgressed the laws of the mundanes, never taken themselves in practical ways truely beyond good and evil; never felt that exeatic joy when, testing themselves almost to death, they have triumphed and survived.

But in truth, I am nothing unique, just one phenotype: one intimation perhaps of a different human breed; one example of O9A sorcery in the causal and thus presenced, for now, on one planet we call Earth. Just one temporary stage between some-thing in some causal past, and something-else in some causal future – and thus some-thing fallible to be surpassed, in the framework of our causal Time and our dwelling on this planet.

Part Two

How do you understand the relationship between the sinister way and the numinous way?

Here I shall assume that by ‘sinister way’ you refer to the complete esoteric philosophy and praxis of the ONA (including its mythos) rather than to the practical ‘seven-fold sinister way’ as a method of esoteric training from Initiate to Adept and beyond.

One way is an intimation – a presencing – of what is conventionally (if incorrectly) termed The Dark Forces and thus of certain energies/influences/archetypes within the psyche of the individual.

The other way is an intimation – a presencing – of what is termed the numinous, and thus of what is conventionally (and again incorrectly) termed The Light Forces.

Hence, they both express an aspect of the acausality (that I/we assume exists) beyond our causal perception, and thus intimate and can manifest what lies beyond the mundane reality of phenomenon we experience by means of our physical senses and by the causal learning acquired from others and by the abstractions (the theories, -isms and -ologies) we have manufactured over millennia to try and understand ourselves and Reality.

If one desires to place both in the context of terms used (incorrectly) by many Occultists, then one Way re-presents the LHP and the other the RHP – although that is not how our Adepts understand them.

For us, they re-present two different types of ‘acausal knowing’ and when these two types of knowing are combined (that is, acquired, learnt from personal experience not from books or from someone else), one has the apprehension of Reality that lies beyond what is conventionally termed The Abyss – that is the perception and the understanding of a genuine Mage [aka Grand Master/Grand LadyMaster], and which perception and understanding is the genesis of wisdom, and a knowing, an understanding, of all causal forms (including so-called conflicting opposites) as just limited often distorted causal forms of The Essence beyond them.

Part of this wisdom is a knowing of the reality of what we signify by the term Aeons, and thus a placing of the individual human being – and human beings in general – into a Cosmic perspective. [Where by the Cosmos is to be understand the totality of the causal continuum and the acausal continuum.]

Of course, what we understand by a Mage is very different from what other esoteric groups and traditions understand by the term.

In somewhat oversimplified esoteric terms one might describe the relation thus – (1) the Sinister (LHP) Way are types or modes of apprehension applicable to those who, while following the Seven-Fold Sinister Way as a system of training and individual development, have not yet reached the stage beyond Internal Adept; (2) the Numinous Way is a type of apprehension, complimenting the former, which apprehensions (plural) those beyond Internal Adept acquire and meld with their former (LHP) modes of apprehension to begin the esoteric/alchemical process of (re)unification that forms the essence of what is known as The Passing of The Abyss.

What we call an Internal Adept acquires the beginnings of that specific acausal knowing (modes of acausal apprehension) during the Rite of Internal Adept – that is, spending three months in solitude in an isolated location, and by using such techniques as The Advanced Star Game. Traditionally, this type of acausal knowing was ‘the knowing’ of the Rounwytha, who were a few individuals (often women) who were naturally gifted with certain abilities deriving from their faculty of empathy, and which empathy encompassed what we now term Nature.

What The Sinister Way – in its casual/acausal septenary totality – does is make this knowing of those few gifted individuals available (at least potentially) to all human beings, and thus enables them to proceed Beyond The Abyss and become almost a different type of human being, not in terms of low-level sorcery (external or results-sorcery) and the like, but in terms of understanding, knowing, of being, of Aeonic sorcery – in terms of being wise and having, manifesting, a reasoned, individual, unique, judgement.

Obviously, both of these apparently diverse ways have significance and possibly value in their own right (that is, exoterically) – and thus are or can be an affective and effecting means of change for various, diverse, individuals (not involved in Occultism) over decades and centuries, and thus contribute in their own manner to some of the changes I understand as necessary for us as a species.

Thus, like all Ways or forms that presence The Unity beyond the illusion of causal conflicting opposites, they have both an exoteric and an esoteric meaning and purpose. Also, just like individuals beyond a certain Occult stage of understanding and experience who of necessity has experienced in a practical manner the Light and the Dark, both Ways can easily be misunderstood.

When some mundane or other huffs and puffs about having taken over or owning the ONA, why don’t you ever release a statement about such matters?

For two basic reasons. First, as I wrote in a recent reply to someone:

I personally do not assume any direct authority, nor make ‘pronouncements’, nor ascribe any grandiose title to myself. I just let things develope, in their own natural ways in their own species of causal Time, and occasionally pen a few of my own intimations based upon my own reflexions and experience, which are only my own fallible reflexions and my own poor attempts to explain – and which words, which intimations, can and should be surpassed by others and are thus not imbued with any kind of grandiose or pretentious ‘authority’.

Second, because there is no necessity since if someone presents themselves as ONA or claims to own it and some people are duped by such things, and mistake such fakes for us, then it just reveals those people for the mundanes they are.

Such things – such pretenders – are and have been expected, and are a useful test. A test of the sinister numen/charisma of the ONA; of its growth and influence; and test for those who are interested in the ONA, or rather interested in the Way, the living tradition, we represent.

For such pretenders are a sure sign of our growth, influence, and sinister charisma. Just as if some individuals are duped by these pretenders and their groups, then those individuals are not of us; they do not have to potential to become part of our family, and thus such pretenders, such fakes, save us some trouble and can provide us with some amusement at their expense and at the expense of such easily duped individuals.

Those who are of our kind will find us and know us even if we do not name ourselves or describe ourselves by some term. Just as we have and will continue to teach our Way – sans a name and restrictive terms – person to person, generation following generation.

Also, as I have said and written several times over the past few years, no one now controls or owns the ONA – or can control or own the ONA. For it is a sinister collective of nexions, a cooperative, disdainful of copyright, dogma, restrictions, and hierarchy. In truth, it is a new type of organism – partly causal and partly acausal, and thus a living, changing, evolving, long-living entity which no one finite fallible mortal with a limited causal life-span can control, contain, or own.

Dreccs/Niners – who now increasingly re-present what was known exoterically as the ONA – do not depend on me, or on any one person. Just as the tradition I inherited did not depend on, or need, a name – and indeed had no name for centuries. It was just an inherited way, a reclusive tradition, part of a particular folk culture, passed on aurally.

Our outer name is therefore not that important; indeed esoterically it is irrelevant, and a causal Time will arise in this Aeon when the outer, exoteric, name I gave to the tradition as I expanded and developed it – the ONA name – will no longer be required. Names by their causal nature restrict, and our essence – which sinister-empathy reveals – cannot be so restricted.

You say the ONA is the exoteric name. There is therefore I presume an esoteric name?

Yes, and no. No there is no such esoteric ‘name’ since it is not a name as mundanes understand names, but yes in that what there is expresses something of our acausal essence. No – because it is an actual presencing of an aspect of the acausal, as a particular esoteric chant, correctly performed, is, as for example I tried to outline, in respect of esoteric chant and the ‘names’ of acausal entities, in the Esoteric Chant as Language section of my essay Some Notes Concerning Language, Chants, and Acausal Entities.

Yes there is an esoteric name – because like The Star Game, it is a new type of language devoid of the subject-object division implicit in current language.  An illustration might be a mathematical equation, which represents some physical phenomena. Thus, if someone asked what ‘gravity’ was, the reply might be:


That is, the equation describes or re-presents what ‘gravity’ is and the explanation does not involve words, but symbols.

Similarly, if someone enquired who and what we are, the reply might be in our numinous esoteric language, using the numinous symbols of one of our new mysteriums – such as our mythos, or a combination of images, music, and so on. Or, more exoterically (and inexactly – as the above equation is an inexact answer to the question ‘what is gravity’ since it represents only the classical Newtonian concept of gravity) we are ‘the esoteric philosophy of Anton Long’ and those following/living and/or influenced by that experiential philosophy.

This takes us far far beyond the causal apprehension that a name such as The Order of Nine Angles imputes, just as before that name our way was re-presented in such things as a living Rounwytha and in The Ceremony of Recalling rather than in a given name or by some single symbol or sigil. The tradition was the Rounwytha, and the Rounwytha was the tradition, for example.

You have mentioned the mysterium several times recently. What exactly do you mean?

To be precise, we should perhaps write sinister-mysterium, of which there are various types. Some already exist, some are in development, and more will be manufactured in the future.

All manifest the acausal, in their different ways. One type of mysterium is a new esoteric form, a performance, which supersedes Occult ritual, both ceremonial and hermetic, and which employs, among other things, moving images and a new type of music.

The Esoteric Star Game – when used with a specific aim over a period of causal Time, as for example in star mapping as outlined in The Grimoire of Baphomet – is another type of mysterium appropriate to our New Aeon.

Basically, our mysteriums take us beyond both Old Aeon sorcery and Old Aeon language, and two aspects which they all share are: (1) that they all involve the presence of and an interaction with a living human being or beings (and are thus an alchemical symbiosis), and (2) that they are not overtly Occult or overtly associated with some existing or past -ism or -ology because such associations imply a certain duality and a bland causality, which means they cannot be described by any single old-style term or word, such as Satanism, or even the LHP. For they are what they are – a living wordless presencing, and are to be experienced, be part of our living, rather than blandly described in limited causal Old Aeon words.

Anton Long
Order of Nine Angles

Editorial Note: This is Anton Long’s slightly revised version of a text first published (in 2011 ev) on the now defunct O9A nineangles dot info website, and consists of some answers to some questions submitted to him in early 2011 ev by a variety of individuals.


{1} In line with many others, we regard a child as being someone below the age of maturity, marked by the ability to make their own informed choices and accept responsibility for themselves, their choices, their actions. This age of responsibility is generally, in Western societies, regarded as beginning around the age of sixteen, although some consider it as occurring around fourteen and some others eighteen.

{2} See the Appendix of Toward Understanding Satanism.

{3} The O9A text The Sinister Abyssal Nexion (pdf) provides some information/guidance as to the unity beyond the apparent sinister-numinous dichotomy.

Methods and Tradition of The Seven Fold Way

The following article is taken from the second (2013 ev) edition of Enantiodromia – The Sinister Abyssal Nexion

Order of Nine Angles

Order of Nine Angles

The Methods and Tradition of The Seven Fold Way

Introduction – The Methods

The Seven Fold Way of the traditional nexions of the Order of Nine Angles is a difficult and life-long personal commitment, and involves three basic methods: (1) practical experience, both esoteric and exoteric; (2) a learning from that experience; and (3) a progression toward a certain specific personal goal.

1. This means the individual acquires practical experience of both of the Occult/TheDarkArts [External, Internal and Aeonic sorcery] and of doing sinister (amoral and exeatic) deeds in the real world.

2. This means that the individual learns from their errors, their mistakes, and their success – a learning requiring self-honesty, interior reflexion, and a rational awareness of themselves into relation to their life-long quest: that is, in relation to the goal.

3. This means that (1) and (2) occur again and again until the long-term goal is reached – a process traditionally represented by the seven stages of the Tree of Wyrd, involving the progress from Neophyte to Magus/Mousa. The actual aim is to progress toward, into, and beyond, The Abyss: which rencounter is: (a) exoterically, the genesis of the new type of human being which it is one of the aims of the ONA to facilitate, as prelude to our New Aeon and as a manifestation, a presencing, of that new Aeon; and (b) esoterically, the genesis of individual wisdom and a prelude to a possible transition toward the next and final stage, that of gnosis, of ‘immortality’ in the realms of the acausal.

These methods are personal, direct, individual. They require that the individual take responsibility for themselves; is not bound by any restrictions or any morality, and learns not from books or texts or from someone else but rather by practical experience extending over a period of several decades.

The Tradition

Each of these stages is associated with specific tasks, which are outlined in the two compilations The Requisite ONA and The Sinister Abyssal Nexion and which two compilations of texts enable anyone to learn and experience for themselves, at their own pace.

Furthermore, each stage is only a stage, part of the anados – the esoteric way upward through the seven spheres. Thus, the practice of traditional external sorcery (‘results magick’), as outlined in texts such as Naos, occurs in the early stages and lasts but a short time (in terms of the anados), with the individual personally learning that such practical experience, and the self-understanding that results, forms a necessary foundation for the following stages when the external gives way to (a) the internal (as in the rite of Internal Adept) and thence to (b) the aeonic (as in the rite of The Abyss).

As has been mentioned elsewhere, to reach the stage on Internal Adept takes at least five years of effort and experience, with that stage lasting from five to eleven, or more, years. Thus, it takes a minimum of ten years before an individual of our tradition is ready to begin the necessary preparations to attempt The Abyss, during which years they must have spent six months in the wilderness (to develope the faculty of Dark Empathy); gained proficiency in Esoteric Chant (and thus been a cantor in an esoteric musical group); mastered the advanced form of The Star Game (and so developed the basics of Acausal Thinking); have undertaken The Ceremony of Recalling with opfer ending; undertaken several challenging Insight Roles each lasting a year or more; organized and run an esoteric group (a nexion) thus gaining practical experience in External, Internal, and Aeonic Sorcery; and so on.

The necessary preparations for an Internal Adept to attempt The Abyss take at least another five years (more usually ten years), making it at least fifteen years (more usually twenty) before an individual of our tradition is proficient, experienced, learned, mature, skilled, cultured, enough to attempt The Abyss.

These necessary preparations involve the Internal Adept in, over a period of some years, experiencing, and learning from, the numinous – as opposed to the previously experienced sinister – aspects of themselves and of Life; then developing this numinous and empathic aspect of themselves, then fully integrating this aspect with its opposite, to finally dissolve (then go beyond) both. Furthermore, this process is not a series of given, specific, Insight Roles, but instead a re-orientation of consciousness, emotions, and psyche, followed by the years-long living of the life of the new individual that results, followed – when the causal Time be right – by the deliberate, conscious, unification of this with its opposite, followed by a years-long living of the life of the new individual that results, followed by the annihilation of both; an annihilation which is the essence of The Abyss.

Obviously, such preparations are both difficult and dangerous, for the individual, and most individuals will fail, usually for one of the following reasons: (1) because the numinous aspect draws them permanently away from their esoteric quest; (2) because they cannot fully embrace the numinous since they cannot overcome the causal illusion of the self, and thus cannot overcome their egotism, their arrogance, their pride, their sense of personal Destiny, their addiction to the sinister; (3) because they cannot integrate these apparently conflicting opposites of numinous and sinister; (4) because even if they succeed in the necessary alchemical melding of seeming opposites (Sol/Luna; Lightning/Sun; Light/Dark), they fail to annihilate (transmute/transform) the amalgam that results and so fail to give birth to a new specimen of Homo Galacticus.

The Tradition of Esoteric Learning

For millennia, according to aural tradition, esoteric knowledge – the methods, the means, required for an individual to acquire wisdom – The Philosophers Stone (aka the stage of Immortal) –  has been learnt from a few reclusive Adepts, with this knowledge being concerned with three traditional things: (1) the slow process of an internal, alchemical, decades-long change in the individual as a result of direct esoteric and exoteric personal experience and the learning from that experience – that is, the numinous authority of pathei-mathos; (2) a certain and limited personal guidance – from one of those more experienced in such matters – on a direct individual basis (person to person), if such advice be sought; and (3) the cultivation of the virtue of ἀρετή, manifest as this is in a noble, a cultured, a learned, personal character.

These three things were and are, for instance, manifest in the Inner Order of Nine Angles [ ω9α ], which basically is akin to an extended family, consisting as it does of individuals, known to each other personally, from traditional nexions, of the Grade of Internal Adept and above, who possess the faculty of esoteric empathy and certain other personal qualities; who offer guidance on a personal basis to one or more individuals following The Seven Fold Way, and who have the knowledge to prepare individuals for the ordeals of The Abyss.

Thus, there was for millennia and still is in traditional nexions, an understanding that knowledge was mostly to be acquired aurally, from someone of experience and learning; although some knowledge could be acquired by means of patient, scholarly, and personal research. There was also an understanding that genuine wisdom takes a certain duration – decades – of causal Time to be attained, and cannot be hurried and often requires a reclusive personal existence. There was an understanding of the need to develope a cultured, and learned, personal character founded on and maintained by the principle of personal and kindred honour as manifest in the O9A Code of Kindred Honour, as there developed an appreciation of the cosmic perspective, of the Adept in the supra-personal context of Aeons and in relation to the Cosmos. For the essence of our esotericism lies in this knowledge of ourselves as but one nexion, suspended between causal and acausal Time – one means to presence one more Aeon, one possibility to move toward a new acausal life.

Such qualities, such an appreciation, and such understanding of the slow personal progress toward esoteric wisdom, are what have now been overlooked, forgotten, or scorned, by those who in their hasty search for answers have come to rely upon, or who value, the modern rapid means of modern communication that have been developed.

The Seven Fold Way, correctly understood, and as described in the aforementioned two O9A compilations, is therefore simply one practical tried and tested means whereby an individual, working on their own, may via the necessary internal transformation come to discover, to live, to know, to add to, the esoteric pathei-mathos that is the beginning of wisdom and which beginning has been traditionally signified by the personal discovery of Lapis Philosophicus. Hence why the Seven Fold Way of the Order of Nine Angles continues and enshrines the centuries-old tradition of esoteric learning.

Order of Nine Angles
122 Year of Fayen
(Revised March 123)