The Real Anton Long?

Order Of Nine Angles


The Real Anton Long



One of the many spurious claims made in recent years about David Myatt is that he has admitted to founding and being the leader the O9A. Those making this claim state that their “evidence” is Myatt’s political memoir The Ethos of Extremism: Some Reflexions on Politics and A Fanatical Life, written in 2012.

What they do not state are the relevant facts from that memoir which contradict their claim […]

Myatt has consistently and for over thirty years denied being Anton Long. In addition several academics are of the opinion that he is not Anton Long […]

But if Myatt is not Anton Long, then who might be?

A neglected article states that there certainly are clues and goes on to provide them.


Overview Of The O9A


Order Of Nine Angles

Overview Of The O9A


° A Theory of Ethics – Culling, Amorality, Satanism, and Exeatic Living
° An Ontology – The Aeonic Perspective, Nexions, and the Sinisterly-Numinous
° An Epistemology – Dark Arts and a Life of Sorcery
° Conclusion
° Bibliography – ONA Texts


Editorial Note: Although the text was written in 2013 ev, with its bibliography slightly revised in 2017 ev, it is in our view – despite being somewhat dated in places – still the most comprehensive exposition of the esoteric philosophy of the Order of Nine Angles so far published.

The author writes in the Conclusion:

                  “while the secret society that is the Order of Nine Angles is receptive to change, adaptation, and innovation, this has to come internally; currently, from those who have travelled along the Seven Fold Way, and thus [who have] culled, undertaken the extended rite of Internal Adept and the Camlad rite of The Abyss, and who thus have the esoteric ability, knowledge and experience – the wisdom – required. The difficulty of so travelling, the natural selection along the way, and the decades of time required for this journey of discovering Lapis Philosophicus, thus ensures the practical and the Aeonic continuation of the ancestral, esoteric, pathei-mathos – the living philosophy of Anton Long – which is the heart of the living ONA. For so few now are in a position to so contribute, in a significant manner, to that ancestral, esoteric, pathei-mathos.”

However, it should be noted that as with all O9A texts, recent and otherwise, it represents the views and opinions and conclusions of the author – not those of the O9A – since the O9A axiom of the Authority Of Individual Judgment means that no author, no individual, no nexion, can present or represent the view or the opinion of the entity termed the Order of Nine Angles, since the O9A is “not a structured lodge or temple, but rather a movement, a subculture or perhaps metaculture that its adherents choose to embody or identify with.” {1}

This O9A movement – the O9A Occult subculture – is, in the view of many O9A advocates, anarchist in ethos, where by anarchism is meant “that way of living which regards the authority of The State as unnecessary and possibly harmful, and which instead prefers the free and individual choice of mutual and non-hierarchical co-operation”. {2}

TWS Nexion
2018 ev

{1} Connell Monette. Mysticism in the 21st Century. Sirius Academic Press. 2013, p.89.



The Two Types Of Satanism

Notes On O9A Ontology And The Ruhaniyyat

Order Of Nine Angles


Notes On O9A Ontology And The Ruhaniyyat

While there does not appear to be – from extant Arabic esoteric texts – one definitive Occult ontology, a consistent theme is of ruhaniyyat associated with the septenary spheres {1} and which or who thus enable mortals to understand the influences and the knowledge of those spheres, with imago – talismata {2} – being one means whereby these influences could be presenced, understood, and used.

In effect, the Arabic sources consider that the spheres are living immortal beings and therefore beyond the life of mortals {3} and that they re-present the divine – in the case of al-Kindi and other Muslim writers, are representatives of Allah – and that the pursuit of wisdom is the pursuit of knowing the ruhaniyyat and their influences and effects.

Planetary Sigils: Ghayat al-hakim

Planetary Sigils: Ghayat al-hakim

This pursuit of knowing the ruhaniyyat of the spheres and the crafting and use of talismata to ‘presence’ them may be said to be the essence of Ghayat al-hakim and thus of the Picatrix, with the ruhaniyya named Zemeyel for instance associated with Mars and Yebil with the Sun.

The ontology is therefore similar to that of several tractates of the Corpus Hermeticum – in particular the Poemandres tractate – with a hierarchical septenary system presided over by animating principles or entities with the mortal gaining sufficient knowledge to know, in respect of classical hermeticism, The One, The Monas, The Theos; and in respect of Islamic esotericism, to know Allah, the Omnipotent, the Eternal One.

            In comparison, O9A ontology – although possibly inspired by and having some of its foundations in classical hermeticism and Islamic esotericism – is quite different.

Instead of the division between mortal and immortal based as both classical hermeticism and Islamic esotericism are on the moral assumption of good (immortal behaviour and living) and bad (mortal behaviour and living) there is the postulate of causal and acausal beings lacking as this postulate does any abstractive assumption about ‘good’ and ‘bad’ in relation to causal and acausal beings.

There is also, in the O9A way, no reliance on the ‘wisdom’ of The One, The Monas, The Theos, or on an omnipotent, unchanging, God/Allah, as recounted in some written words or in some texts or by some tradition or as revealed by some teacher, priest, priestess, or mage. Instead, there is reliance on a personal pathei mathos: on the individual learning by means of both practical and esoteric experiences over durations of causal time.

There is also, in the O9A way, no necessary belief in the spheres as living beings with their ruhaniyyat as having an actual existence, acausal or otherwise. Instead, there is the praxis of going to what is beyond abstractions – beyond every ἰδέᾳ/εἶδος, beyond denotata, beyond ‘good and evil’ and beyond all other manifestations of opposites – to Being itself, shorn of the concept of deities, of deity, of beings, whether anthropomorphic or otherwise.

Ontologically, therefore there is a rejection of the principle, stated by Plato, that in respect of ἰδέᾳ/εἶδος, and of Being,

                  πρῶτον μὲν ἀεὶ ὂν καὶ οὔτε γιγνόμενον οὔτε ἀπολλύμενον, οὔτε αὐξανόμενον οὔτε φθίνον

                  “Firstly, it always exists, and has no genesis. It does not die, does not grow, does not decay.” {4}

For, according to O9A esotericism, (i) every abstraction, every ἰδέᾳ/εἶδος, even what we term an “archetype”, has a genesis (which is ourselves) and also a particular span of temporal existence, and thus grows and then decays to finally die; and (ii) that we – we human beings – are the genesis of, an individual presencing of, Being and have the potential, the physis, to aid and evolve, to “grow”, such a “cosmic being”, through for example an individual quest and thence the discovery of lapis philosophicus, and yet also have the physis (demonstrated so often by human beings en masse) to be detrimental to Being and thus cease to evolve as human beings, or to descend back from whence we were to thus aid, to be, the “decay” of Being.

There is also, and importantly, in O9A esotericism an understanding that such methods and means as working with acausal entities – such as named Dark Gods {5}, who are the O9A version of ruhaniyyat – and such rites and talismata and sigils and Tarot images (archetypes) as may be employed are but a stage; only a beginning, only a part of a decades long and very personal Seven Fold Way. There is therefore no fixation on such Dark Gods; no fixation on such rites; no fixation on talismata and on such archetypes. For they are only learning experiences; just initial – noviciate – steps on the path to discovering lapis philosophicus.

Morena Kapiris
T.W.S. Nexion
129 yf

{1} Ruhaniyyat – singular, ruhaniyya – are the animating principles or entities which or who – in O9A terminology – presence πνεῦμα, pnuema. They are commonly – though incorrectly – referred to as ‘spirits’, ‘spiritual beings’, or as ‘angelic beings’, and thus often identified and named as a specific ‘angel’ (angelus).

The origin of the Arabic term is the word ruh, which is used in the Koran – for example Surah 15, v.29 – and which word is often translated as ‘spirit’ or ‘soul’.

Tractate 13 (v.19) of the Corpus Hermeticum – predating the Koran by centuries – has a similar sentiment to that of the forgoing Koranic verse: πνευματοφόρε δημιουργέ, which Myatt – in his Corpus Hermeticum: Eight Tractates – evocatively translates as “Breath-Giver, Artisan” and mentions in his commentary that the Artisan is “The Master Craftsman whose craft is to make – to construct, to create – living beings.”

{2} The Latin word imago – used in the Picatrix – is commonly translated as ‘talisman’ which translation, as two recent essays have pointed out, is a poor translation. For the word talisman now implies an object – an often mass produced ‘charm’ – which has become divorced from its ancient origins as a bridge between mortals and entities such as the celestial ruhaniyyat.

Myatt in his essay Telesmata In The Picatrix uses the term talismata; while in the essay The Latin Picatrix, The Arabic Ghayat al-ḥakim, And The O9A Septenary System the author writes that “the Latin implies ‘a semblance’, a crafting of something which of itself presenced, was a semblance of, what was ‘higher’, numinous, by something which was ‘lower’, material, with such a presencing well-expressed by Marsilii Ficini in his De Vita Coelitus Comparanda.”

I have therefore decided to use the term talismata in preference to the common form talisman.

{3} qv. al-Kindi, The Prostration of the Outermost Body, in Peter E. Pormann and Peter Adamson (editors), The Philosophical Works of al-Kindi, Studies In Islamic Philosophy, Oxford University Press, 2012.

Another translation of the Arabic title of the text by al-Kindi is The Sujud Of The Most Distant Sphere where sujud refers to a part of Muslim Salat (prayer) and implies not only the act of prostration but also personal humility and acceptance of the power of Allah.

{4} Symposium 210e – 211a. The translation is by Myatt, from his lengthy commentary on section 9 of tractate 4 of the Corpus Hermeticum.

{5} The Dark Gods of the O9A are described in the 1980s typewritten text Naos, a facsimile copy of which is – as of August 2018 ev – available at



David Myatt. Corpus Hermeticum: Eight Tractates. 2017. ISBN 978-1976452369

David Myatt. Telesmata In The Picatrix. 2017. e-text,

R. Parker. The Latin Picatrix, The Arabic Ghayat al-ḥakim, And The O9A Septenary System. 2018. e-text,

David Pingree. Picatrix. The Latin version of the Ghayat Al-Hakim. The Warburg Institute. 1986.

Peter E. Pormann and Peter Adamson (editors), The Philosophical Works of al-Kindi. Studies In Islamic Philosophy, Oxford University Press, 2012.

The Eludent Order of Nine Angles

Order Of Nine Angles


The Eludent O9A

This O9A compilation conveniently brings together some recent articles which, as explained in the Introduction, manifest aspects of O9A tradition hitherto neglected both by other Occultists and by academics who have studied or who are studying Western Occultism and/or the O9A.

Which aspects are (i) Occult knowledge – esoteric and pagan traditions, Greco-Roman, Arabic, and Persian – absent from other manifestations of modern Western Occultism; (ii) the link which the O9A has through this knowledge to those ancient traditions; and (iii) the erudition shown by the authors of such O9A texts.

The compilation thus compliments the O9A texts in Aρρενόθηλυς: Alchemical And Hermetic Antecedents Of The Seven Fold Way, issued in 2016.

For those interested the English word eludent is from the Latin eludo and when used as in the title implies something that ‘eludes’ and thus which is elusive and which may ‘befuddle’ or baffle others and which may also suggest some game, qv. ludere as in Cicero, M. Antonivm Oratio Philippica, II, 23, 56.



° Preface
° Introduction
° Esoteric Note On The Somnium Scipionis Of Cicero
° A Note On The Picatrix
° The Avenging Alastoras
° Sorcery In Virgil’s Aeneid
° Baphomet – An Esoteric Signification
° Afsana, Yusra, And The Green Damask Room
° The Rounwytha Rite Of The Abyss

The Anti-Patriarchal O9A

Order Of Nine Angles


On The Anti-Patriarchal O9A Ethos

I read that one of things that differentiates the O9A from other Left Hand Path occultists and from other Satanists is its anti-patriarchal ethos. Could you expand upon this?

As noted in the O9A text Distinguishing The O9A, {1} distributed in 2016:

                  “One of the most outward practical signs of the O9A logos is the fact that the O9A has and always has had Sapphic nexions and – according to an academic source {2} – “has more female supporters than either the Church of Satan or the Temple of Set [and] more women with children.”
                 For the [O9A] code of kindred honour embodies respect for women and gender equality and – as is evident from basic texts such as Naos – the O9A also embodies equality in regard to the sexual preference of individuals. Furthermore, the O9A has always emphasized that “only through the female are the forces represented by the three alchemical substances and their nine combinations capable of being released in a physical way.” {3}
                 That is, it is women who are the key to creating, opening – and keeping open – nexions to the acausal. Thus, in the O9A, women are of fundamental importance, equal partners, and indeed essential to the O9A, with the O9A ethos contrary to and opposed to the misogyny still so rife in the Western world, as elsewhere.

Terran men in their majority seem to have a genetic predisposition to be arrogant, misogynist, competitive, and desirous of war and conflict. Until, that is, some are touched – perhaps transformed – via pathei-mathos: by grief, by personal suffering, by such personal loss of loved ones or comrades as – even if for only moments – place their own mortal lives into a supra-personal, sometimes even into an Aeonic, perspective.

Yet each new generation of terran men begins anew. Self-assured, arrogant, misogynist, competitive, and desirous of war and conflict, as they so often in their majority are. To them, this new generation, the pathei-mathos – such stories – of their forefathers seem unreal; voices of a past generation to be perhaps condescendingly listened to but seldom if ever appreciated and almost always never to become a source of learning.

Thus, given the dominant patriarchal ethos of past eras and of the current era, does the cycle of a lack of conscious, willed, evolution continue, and repeat itself, generation following terran generation. Which is where – for those who know – certain esoteric traditions come into play. For such traditions preserve, hand on to each new generation, a means, a praxis, whereby that learning of previous generations has been distilled into a transformative, an alchemical, essence so enabling us, both men and women, as a sentient species to consciously evolve. One such means of esoteric transformation is the Seven Fold Way (7FW) of the Order of Nine Angles. For the 7FW is basically a series of consciously undertaken practical experiences. Experiences which can – which should – provoke the person into learning about and being honest with themselves, with such experiences and such learning enabling the person to develop their own weltanschauung and thus be independent of previous dogma esoteric or otherwise.

In other words, the 7FW evolves the individual because they have an understanding which transcends the human made dialectic of opposites – the abstractions, forms, categories, terms, the naming – which has guided the thinking and often the way of life of most humans for thousands of years. This understanding goes beyond words and is highly personal; germane to the individual.

Of pathei mathos in general, that is, outside of an Occult context, [David] Myatt writes in one of his metaphysical tracts,

                  “For we human beings, pathei-mathos possesses a numinous, a living, authority; [for] the wisdom, the understanding, that arises from one’s own personal experience, from formative experiences that involve some hardship, some grief, some personal suffering, is often or could be more valuable to us (more alive, more meaningful) than any doctrine, than any religious faith, than any words one might hear from someone else or read in some book.” {4}

In esoteric – occult – terms the foundations of the 7FW (and thus of the Order of Nine Angles) are (i) pathei mathos consciously produced through an individual undertaking particular tasks and rôles both esoteric and exoteric, and (ii) the knowledge that our evolution as a species is an individual, a personal, an Aeonic, one and does not and cannot be done by ‘secret occult societies’ of whatever kind, cannot be done through external forms or forces such as politics or religion or by social doctrines or laws being applied to a society or to societies. That is, it is individuals and their pathei mathos who and which are evolutionary, the basis – the quintessence – of the 7FW and of the Order of Nine Angles.



{2} J.R Lewis, Satanic Attitudes, in Asbjorn Dyrendal, James R. Lewis, Jesper A. Petersen (editors), The Invention of Satanism, Oxford University Press, 2015. p.191; pp. 194–196.

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

{4} The Numinous Way of Pathei-Mathos. 2013. ISBN 978-1484096642.



A Modern Practical Guide To The Seven Fold Way (pdf)

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

The Nature Of Sorcery

Order Of Nine Angles


Classic O9A Texts

The Nature Of Sorcery
According To O9A Esoteric Tradition

Editorial Note: We publish below an extract from the revised version (v. 2.01) of the essay titled Debunking The Chaos: Sorcery and the Esoteric Nature of The Acausal written in 2012 ev by Anton Long. The essay was subsequently included in the compilation Time, Acausality, The Supernatural, And Scientific Theories. {1}

So far as we know the essay was the first to reveal – in a simple and understandable manner – the secret of sorcery, the secret of the living alchemy one aspect of which is symbolized by the term (by the acausal form, or archetype) Atazoth: an increasing (a changing) of the living water, azoth. {2}

TWS Nexion
June 129 yf

{1}Available, as of June 2018, at

{2} In respect of Atazoth, a brief explanation of the esoteric meaning of the term was provided in the Of Borrowing And Originality section of Some Questions About The Order of Nine Angles (2017), Part One. Available, as of June 2018, at

In respect of Azoth, the living water, refer to the detailed essay Azoth: Western Alchemy And The Seven Fold Way Of The Order Of Nine Angles, which includes illustrations from ancient alchemical texts, and which essay is part of the compilation The Esoteric Hermeticism Of The Order Of Nine Angles, a copy of which is available, as of June 2018, from

Refer also to Azoth Somor for an artistic interpretation of Azoth.


Sorcery and the Esoteric Nature of The Acausal

The basis of sorcery is some-thing which is alive: to wit, we who practice the dark art of sorcery. That is, correctly – esoterically – understood sorcery is a living alchemy. For sorcery is a combination of various aspects, the most necessary and important of which are living beings – for instance, the sorcerer, and the object of sorcery, which object is almost always another living being, human or otherwise. Or, expressed more precisely (esoterically) sorcery is – as all Dark Arts are – a means whereby we shed our causal, illusive, form (of separateness) and become of the essence of Life and so can affect other Life, sometimes by becoming or imitating (being a mimesis of or for) other Life for a specific period of causal Time because “we” are the matrix of connexions that is Life in the causal.

There is thus the use of energies which are not-causal, since such energies depend on (or derive from) a living being or some living beings, and since what-lives, a living being, cannot be explained by causality (linear causal reductionism) or any representation based on such causality, mathematical or otherwise (such as some current theory in Physics).

The living alchemy that is genuine sorcery explains why – in the real world we human beings all inhabit (as distinct from our dreams, and the movies) – no sorcerer, however advanced or knowledgeable they may be, can by some “magick” or spell or whatever bring a rock to life and so transform it into some living entity. What a sorcerer can do, in our real world, is affect and so change other living beings (to various degrees), be such living beings human, non-human but of our physical realm (such as animals), or esoteric (of the realm of the psyche, and which psyche includes such non-causal living entities as archetypes). [1]

What an advanced practitioner of sorcery can do or may be able to do is affect aspects of larger living entities, such as the living entity that is Nature [2] – and thus may be able, for example, to bring into being, over a natural period of earthly causal Time (that is, not instantaneously), a storm [3].

Similarly, and in respect of divination, what a genuine sorcerer does is intuit (become in sympathy with usually via dark-empathy) the Destiny (and possibly the Wyrd) of an individual. That is, in exoteric-speak they betake themselves out from the causal realm (from causal Time) and so see (and think) acausally – and often some causal form (such as Tarot images) are used in order to facilitate this esoteric type of seeing and knowing.

The living alchemy that is genuine sorcery also explains how such things as an esoteric curse work: that is, not initially by a direct, linear, causality. Thus, the living energy of a human being – that which animates them, makes them alive, and keeps them healthy and alive, is accessed and thence affected or changed by the sorcerer in some particular manner, or some nexion within the psyche of that individual is opened to allow the ingress of other, disruptive (and possible non-causal) living entities. With the effect that, over a certain period of causal Time, that individual is afflicted with misfortune and possibly illness or in some cases even death. Why over a certain period of causal Time? Because the affected living entity lives (has existence in) the causal continuum which constrains their being (constrains the acausal energy that animates them and keeps them alive).

In ONA-speak, a sorcerer is or becomes a particular type of nexion capable of accessing and presencing acausal energies.

Anton Long
Order of Nine Angles
122 yfayen
v. 2.01

[1] It should be remembered that the ONA uses terms such as psyche and archetype in a particular esoteric way. See, for example, A Glossary of Order of Nine Angles Terms (Version ≥ 3.07)

[2] Technically, and esoterically, Nature is defined as both a type of supra-personal being, and that innate, creative, force (that is, ψυχή) which animates physical matter and makes it living, here on this planet we call Earth.

[3] A rudimentary example of this is given in Naos.

Explaining The Acausal

Order Of Nine Angles


Editorial Note: This brief but informative essay provides an overview of “the theory of the acausal” as used by the Order of Nine Angles and thus corrects many of the errors about “the acausal” made by non-O9A folk over the past four decades.


Classic O9A Texts

Explaining The Acausal


A Metaphysical Theory

The theory of the acausal that is used by the Order of Nine Angles, and which forms one of the foundations of the O9A’s esoteric philosophy as well as The Star Game, was developed by David Myatt around 1972, and concerns metaphysics. That is, it is not – as some have assumed – a scientific theory proposed by Myatt in order to either explain some observed Phainómenon or extend the theoretical frontiers of physics, but rather belongs to that “branch of philosophy that deals with the first principles of things or reality, including questions about being, substance, time and space, causation, change, and identity.”

In terms of ontology, Myatt suggests that the difference between living things and ordinary matter can be explained by postulating a bifurcation of being – causal and acausal – with living things, in contrast to ordinary matter, possessing both causal and acausal being. In terms of epistemology, Myatt suggests that this acausal being – that is, the nature (or physis, the “identity”) of living beings, including ourselves – can be discovered (known) via developing our faculty of empathy, and that this “acausal knowing” is different from but complementary to the “causal knowing” discovered (known) by observing, in a scientific manner, Phainómenon and then, using denotatum and theoretical models (including mathematical ones), explaining such Phainómenon.

Crucially, Myatt also posits a fundamental difference between “acausal knowing” and “causal knowing” in that acausal knowing is by its nature personal (“subjective”, intuitive) – and cannot be abstracted out from the immediate moment of the personal knowing – while causal knowing is what we now describe by the term scientific (“objective”, observational, impersonal) and, in contrast to acausal knowing, relies on denotatum, abstractions, and theories. Thus, according to Myatt, to “know” – to understand – the physis of living beings, including our own physis as a human being, both acausal and causal knowing are needed.

However, Myatt has also speculated about what the nature of acausal being might be and about “the nature and extent and cause of the acausal connexions between living beings that acausal-knowing reveals” {1}. One of his speculations – which he admits might be fallacious – is “conceptualizing the acausal as a n-dimensional acausal continuum (where n is > 3 but ≤ ∞) of acausal Space and acausal Time, in contrast to the causal geometrical Space and linear causal Time of the causal and 4-dimensional continuum of Phainómenon familiar to us through sciences such as physics, chemistry, and astronomy.”

Acausality And The O9A

The Order of Nine Angles uses Myatt’s “acausal realm” to not only explain “the supernatural”, and sorcery {2}, but also to provide a raison d’etre for the occult, hermetic, quest for gnosis. Thus, and for instance, O9A suppositions include: (i) that archetypes re-present (are types of) “acausal energy” and that our “consciousness” and unconscious are a nexus between the causal and the acausal, a nexus symbolized by The Star Game {3} and the septenary Tree of Wyrd; and (ii) that it is possible to develop our faculty of empathy via various occult techniques, such as rite of internal adept, the camlad rite of the abyss, and by a conscious – a willed – pathei mathos manifest in such things as “insight roles”; and (iii) that such a development of such a faculty is an essential part of attaining “gnosis”: of acquiring a knowledge of Being and beings, and which knowledge includes understanding our own unique physis as an individual.

Thus, one of the principles of the O9A – founded on the wisdom that thousands of years of human living, and occultism, and paganism, has bequeathed to us – is that no amount of “scientific theories” and of “reason/logic” and of “experimental evidence” and “technology” can offset the pathei-mathos – the personal understanding, learning, and knowing – that suffering, grief, empathy, and an individual occult quest for gnosis, so personally provide especially if such pathei-mathos is of months, years, decades. For those who have so endured pathei-mathos know – sans words, sans denotatum, sans theories – that the answers provided by “science” and by “logic alone” and by “experimental evidence” and by “technology” are inadequate, insufficient to explain the nature of being, the nature of beings, and especially human physis. Without such pathei-mathos we simply cannot know – sans words, sans denotatum, sans theories – our own physis, let alone the physis of others.


{1} Towards Understanding The Acausal. e-text, 2014. Available at [Accessed June 2018]

See also Time And The Separation Of Otherness – Part One. e-text, 2011. The article is included in the O9A compilation Time, Acausality, The Supernatural, And Scientific Theories. pdf, 2014. Available at [Accessed June 2018]

{2} Time, Acausality, The Supernatural, And Scientific Theories , op. cit.

{3} The advanced star game was designed by Myatt to encourage “acausal thinking”; that is, to encourage the type of thinking that does not depend on denotatum, abstractions, or theories. It is interesting to note that several of those who worked with Alan Turing at Bletchley Park were good chess players (e.g. Hugh Alexander) who believed that skill in that game enabled them to make connections (and intuitive leaps) that otherwise they might not have done.



Introducing The Star Game

A Pagan Perspective


David Myatt


A Very Different Perspective


§ The Numinous, Ancestral Culture, And Myatt’s Philosophy
§ A New Pagan Metaphysics
§ A Different Perspective
§ Regarding Western Paganism And Hermeticism
§ A Review of Tu Es Diaboli Ianua
§ A Pleasant Surprise
§ Classical Paganism And The Christian Ethos
§ Decoding The Life Of Myatt


Our compilation conveniently gathers together articles published in late 2017 and early 2018 all but one of which discuss or which review some of David Myatt’s recent books and essays. The articles draw attention to or explain various aspects of Mr Myatt’s philosophy and metaphysical writings such as his usage of terms such as “the numinous” and the “new pagan metaphysics” which he has proposed.

The one exception is the article titled Decoding The Life Of Myatt which provides an overview of Mr Myatt’s controversial life.

As the authoress of one of the articles included notes, “there is a cultural revolution in the truths embedded in the book Regarding Western Paganism And Hermeticism and in the [Myattian] texts referenced therein. But whether such truths can replace the prevalent and mistaken belief that Christianity is somehow the embodiment of Western culture remains to be seen.”

As noted in another article also included, recent works by Myatt provide “an intellectual basis for a new, an enlightened, paganism firmly rooted in an understanding of our debt to Greco-Roman, pagan, culture.”

TWS Nexion
June 2018 ev

The Enigma of Myatt, the O9A and Anton Long

Order Of Nine Angles


Editorial Note: The important and informative essay presented below is the Introduction to the 97 page book titled A Modern Mysterium: The Enigma of Myatt And The O9A and summarizes the salient points in respect of the book, containing as the book does essays written in the past few years by various authors, and divided as the book is into three parts. Which division reflects the nature of the controversial subject, which is the relation of the modern Occult group the Order of Nine Angles (ONA, O9A) to the person – a self-declared satanist – who wrote under the pseudonym Anton Long, and what, if any, is the relationship between ‘Anton Long’ and a certain Mr David Myatt. The term mysterium is used in accord with its classical Latin meaning: to imply “a mystery”, “a secret”, qv. Cicero.

The book is available as a gratis open access (pdf) file here: A Modern Mysterium.


Introduction, from A Modern Mysterium

           As the author of one the essays included in A Modern Mysterium: The Enigma of Myatt And The O9A wrote, the question of whether or not Mr David Myatt is or was “Anton Long” is sui generis insofar as the Order of Nine Angles is concerned. Why? Basically for two reasons.

If he was, then, as several O9A supporters have claimed, his somewhat strange multiform, exeatic, and antinomian, life is a real-life example of not only the practical – ‘sinister’ – ethos of the O9A but also of its core praxis termed the Seven Fold Way, which praxis is a decades-long esoteric and exoteric personal quest for Lapis Philosophicus, for Wisdom.

If he was not, then the O9A remains one modern Occult philosophy among many with little to distinguish it other than perhaps its complexity and its Labyrinthos Mythologicus.

If his life is a practical example of the ‘sinister’ ethos of the O9A – as his decades of practical involvement with political and religious extremism, his support for terrorism, his imprisonment for violence, and his criminal years, might seem to suggest – then it is easy to understand why opponents and critics of the O9A continue to denigrate him, for the the documented facts about his life are enough to make Howard Levey – the much vaunted ‘Anton LaVey’, often described as “the founder of modern satanism” – seem, by comparison, just a showman, a charlatan, and a wuss. {1}

In addition, Myatt’s documented intellectualism – as in his Greek translations and commentaries, such as of tractates from the Corpus Hermeticum – make both Levey and the equally vaunted Aquino (of Temple of Set fame) seem to be, by comparison, pretentious pseudo-intellectuals. Unlike those individuals, Myatt has “fluency in the classical languages (Greek and Latin), as well as Arabic” {2} and thus can read primary esoteric, classical, and alchemical sources in their original language whereas they, and most if not all of their followers, have to rely on the translations of others, lacking as they do the erudition of Myatt, an erudition evident in his recent book Tu Es Diaboli Ianua. {3}

The sources used, for example, by Howard Levey – evident in his ‘satanic bible’ and his letters – are populist interpretations of the likes of Nietzsche and Ayn Rand, populist books about psychology, with the anonymous polemic titled Might Is Right much plagiarized. Such sources and populist interpretations are also much in evidence in texts written by Aquino, such as The Crystal Tablet of Set, where populist summaries of philosophies and weltanschauungen, ancient and modern, precede a quite minimalist and vague presentation of ‘satanist’ and/or of Temple of Set ideas. Thus, a chapter on ‘ethics’ consists of 12 pages of populist summaries of the likes of Plato, Hegel, Marx, et al, followed by a meagre few paragraphs concerning good and evil in an occult context, and which paragraphs merely present rather cliched personal opinions, such as that “there is thus no easy answer to the question of whether a given magical act is good or evil” and that “it is up to the magician to determine what judgments – by which judges – will be important”. As befits such pseudo-intellectualism, the references in such texts are often to populist works (such as The Social Contract by Robert Ardrey) just as quotations from such people as Plato are invariably in translations, not by Aquino, but by someone else. In contrast, when Myatt writes of ethics and about ‘good and evil’ in chapter IV – Questions of Good, Evil, Honour, and God – of his 2013 book Religion, Empathy, and Pathei-Mathos, he provides passages in Hebrew, Greek, and Arabic, along with his own translations. Similarly, when discussing ethics in his more recent Classical Paganism And The Christian Ethos, Myatt provides the relevant Greek texts (such as from the Gospel of John) and his own translations.

It is thus also easy to understand why many supporters of the O9A support the claim that Myatt is Long. For add to his documented exeatic life, to his intellectualism, the fact that he is regarded by academics as “England’s principal proponent of contemporary neo-Nazi ideology and theoretician of revolution” and you have a person who most definitely does seem to fit the profile of what an ONA person is or should be, with his post-2012 ‘philosophy of pathei mathos’ and recent books such as Tu Es Diaboli Ianua and Classical Paganism And The Christian Ethos understood as the musings of someone who, after decades of peregrinations and scholarly study, has found Lapis Philosophicus and who is “living the final apprehension”, with that philosophy, such books, and ‘the last writings of Anton Long’ {4} serving
              “to illuminate the O9A for what it is and always has been, beyond the rhetoric, beyond the polemics, beyond its Labyrinthos Mythologicus, and beyond the assumptions made by others. That is, it is a living hereditary, evolving, repository of esoteric knowledge; part of which accumulated and accumulating knowledge is a scholarly perspective on ancient hermeticism; another part of which is a practical modern means (for those who might be interested) to achieve Adeptship and beyond; another part of which knowledge concerns a New Aeon and the logos necessary to bring that Aeon into being. Other parts of which are Esoteric Chant and Aeonics; and so on. In addition, this body of esoteric knowledge now also contains the insights of someone who has ventured beyond The Abyss, and which particular insights return us to that pagan knowledge, that ancient wisdom, of the Rounwytha way, which is, for those who follow it, the way of a certain type of knowing and of a certain type of living.” {5}

All of which makes it unnecessary for anyone – by they O9A or otherwise – to ‘hype’ Mr Myatt, for just presenting the documented facts about his life, and drawing attention to his intellectualism, his erudition, is sufficient. That life, that intellectualism, ‘the last writings of Anton Long’, Myatt’s ‘philosophy of pathei mathos’ (understood as a modern manifestation of the O9A way of the Rounwytha) and books such as Tu Es Diaboli Ianua and Classical Paganism And The Christian Ethos tell the necessary story.

Which story is of a modern Magus; of someone who has spent all of his adult life – half a century – on an esoteric and an exoteric quest. Since such a quest exemplifies what the search for Lapis Philosophicus, for Gnosis, for Wisdom, is all about it is in the final analysis irrelevant if Myatt was or was not the pseudonymous Anton Long. For such a personal quest is the essence of all genuine Occult philosophies and praxises, beyond the labels – the denotata – we or others assign to them, be such labels Left Hand Path, Right Hand Path, Satanist, or O9A.

Which, at least to me and some others, makes Myatt someone to be admired and – perhaps – emulated by those O9A or otherwise.

June Boyle

{1} Myatt, for example, has convictions and imprisonment for violence, in 1972, after leading a gang of skinheads in a ‘paki-bashing’ incident: documented in court proceedings, prison records, and newspapers. A conviction for leading a gang of thieves in 1974 and being a fence: documented in court proceedings, in police records/interviews, in mainstream newspaper reports.

He was arrested in 1998 for conspiracy to murder: documented in police records (Scotland Yard, the operation was code-named Periphery), documented in custody records at Malvern and Charing Cross police stations. He founded and led the political wing of Combat 18, the NSM, a fact documented by several academics and by mainstream newspaper reports.

He publicly supported bin Laden and the Taliban before and after 9/11: documented by several academics, by proceedings of NATO conferences, by newspaper reports. He travelled to Arab countries and – when it was unpopular and very dangerous to do so, such as after 9/11 – incited Jihad: documented by several academics. His writings justifying suicide attacks were used by ‘terrorist’ groups such as Hamas: documented by several academics, and by proceedings of NATO conferences.

{2} Connell Monette. Mysticism in the 21st Century, Sirius Academic Press, 2013.

{3} David Myatt. Tu Es Diaboli Ianua: Christianity, The Johannine Weltanschauung, And Presencing The Numinous. 2017. ISBN 978-1982010935.

{4} See Appendix II of the book.

{5} The quotation is from chapter I of Part Two of the book, which chapter is titled David Myatt, The Septenary Anados, And The Quest For Lapis Philosophicus.

Western Paganism And Hermeticism


Richard Moult: The Green Damask Room


David Myatt And The Renaissance of Western Culture

We present here a selection of recent articles about Western paganism and hermeticism, indebted as those articles are to Myatt’s translations of texts from the ancient Corpus Hermeticism and his post-2013 writings such as his book Classical Paganism And The Christian Ethos. Myatt’s thesis in that book is that Western paganism is essentially the classical paganism of Ancient Greece and Rome and represents the ethos of the culture of the West, which ethos the Hebraic religion of Christianity supplanted. It is our view that those translations, the associated commentaries, and such books enable an insight into, and thus the evolution of, Western culture.

An evolution away “from mythoi and anthropomorphic deities (theos and theoi) to an appreciation of the numinous sans denotatum and sans religion,” and thence to a new, ineluctably Western, pagan philosophy.

Western Paganism And Hermeticism



° Preface
° Re-discovering Western Paganism
° An Insight Into Pagan Mysticism
° Regarding Myatt’s Hermetica
° The Divine Pymander
° Myatt’s Monas – A New Translation of Corpus Hermeticum IV
° On Native Egyptian Influence In The Corpus Hermeticum
° Suffering, Honour, And The Culture Of The West
° A New Pagan Metaphysics

Appendix I – Concerning ἀγαθός and νοῦς in the Corpus Hermeticum
Appendix II – A Review Of Myatt’s ‘Classical Paganism And The Christian Ethos’

Image credit: Richard Moult – The Green Damask Room. A portrait of DWM

The Myattian Saga Continues

Order Of Nine Angles


The Myattian Saga Continues

In the decades long and on-going saga of whether or not David Myatt is or was Anton Long of Order of Nine Angles (ONA, O9A) fame {1} some of Mr Myatt’s latest writings are intriguing and seem to provide more proof that, as he has maintained all along, he is not and was not Anton Long, founder of the O9A, author of most of its vast Occult corpus, and “paramount to the whole creation and existence of the ONA.” {2}

These latest writings of his include the two part In Defence Of The Catholic Church {3} and his Persecution And War {4}. His In Defence Of The Catholic Church as the title indicates is a defence of the Catholic Church, and in particular in respect of allegations of sexual abuse by priests and monks. The article is based on his personal experience of the Catholic religion from boy to Catholic monk. His Persecution And War is a fascinating, if somewhat annoyingly brief, autobiographical account of some of his experiences as a visiting Catholic in Northern Ireland during The Troubles and of how those experiences helped him when he came to develop his philosophy of pathei mathos.

In part one of In Defence Of The Catholic Church he has many positive things to say about the Catholic Church. Mentioning some medieval liturgical music he writes that he is

                  “so reminded how the Roman Catholic Church inspired such numinosity, such beauty, century following century. For it is as if such music presenced the Divine to thus remind us, we fallible error-prone mortals, of another realm beyond the material and beyond our own mortal desires.”

He goes on to write that he

                  “from personal experience appreciate[s] that for all its many faults – recent and otherwise – and despite my disagreement regarding some of its teachings it still on balance does, at least in my fallible opinion, presence – as it has for centuries presenced – aspects of the numinous and which presencing has over centuries, again in my fallible opinion, had a beneficial affect on many human beings.”

He then recounts a journey of his in Africa, commenting about the Christian folk he met that he

                  “admired them and respected their belief and understood what that faith seemed to have given them. Who was – who am – I to try and preach to them, to judge them and that faith? I was – I am – just one fallible human being who believes he may have some personal and fallible answers to certain questions; just one person among billions aware of his past arrogance and his suffering-causing mistakes.”

As for the allegations of sexual abuse made against priests and monks he is adamant, based on his personal experiences as a Catholic and especially as a Catholic monk, that “they, and the few others like them over the years, were the exception” and that those who believe otherwise commit the logical fallacy of a dicto secumdum quid ad dictum simpliciter, which basically is to use particular individual cases to form a general rule to then use that rule to describe, and thence to blame, or to castigate, or to defame a whole group.

Such statements by Myatt regarding Catholicism, and such personal feelings as he describes, are not those of a Satanist and not those of someone who associating with the O9A is expected to despise both Christianity in all its forms and Christians themselves. {5}

Part two of his In Defence Of The Catholic Church presents a theological defence of the actions, the response, of the Catholic hierarchy when cases of sexual abuse by priests and monks were made known to them. This is the more interesting part of his article since this theological defence is not only clearly explained by Myatt but also has seldom featured in all the media and other criticism of the response of the Catholic hierarchy.

Myatt’s argument is that in regard to the individuals involved, the Catholic church has a higher spiritual responsibility. Which is to consider and take care of their eternal souls and thus apply the Catholic “sacrament of penance and reconciliation” to them.

Naturally in the modern world of the capitalist West with its secular governments and secular laws this theological view is not popular. Nor a view which many would even consider or understand. Which explains why some States in America, and governments in other lands, have tried to introduce secular laws to break such things as the Catholic “seal of the confessional”. {6}

That Myatt presents and defends a Christian theological argument is not something a Satanist nor someone associating with the O9A would do.

In his Persecution And War Myatt uses his “Catholic remembering” – of Catholic civilians killed by the British army in Northern Ireland – to make a point about prejudice, intolerance, and propaganda, concluding that

                  “the real tragedy is that events similar to those of my very personal remembering have occurred on a vaster scale millennia after millennia and are still occurring, again on a vaster scale and world-wide, despite us having access to the wisdom of the past.”

These again are not the kind of things a Satanist nor someone associating with the O9A would write.

One final point deserves mentioning. The erudite nature of the articles. There are, as to be expected with Myatt, quotations from the ancient Greek together with his own translations, quotations in Old English and Latin as well as detailed explanations of terms such as “sin” in relation to the New Testament with relevant quotations from the Greek New Testament again with his own translations.


It is conceivable that believers in the Myatt=Long theory, who exist both outside and within the O9A and who seem intent on demonizing Myatt if for different reasons, will in support of that theory claim that someone who was O9A might be devious enough – à la O9A year long Insight Roles – to pretend to write or act as someone who has a diametrically opposite personal character or life to his or her own. Hence someone O9A dialectically praising Christianity.

The fundamental flaw to such a claim in respect of Myatt is that he has been writing similar and consistent things about Christianity, Catholicism, and about prejudice and intolerance since at least 2011, and since then has also penned voluminous other writings about his philosophy of pathei mathos, about compassion, humility, and extremism which echo the sentiments found in the recent writings we have been discussing.

As someone wrote in this regard in 2016,

                  “All these sentiments, these feelings, are so consistent over so many years, chime so well with his poetry, with the feelings that run through his pre-2009 letters, with his autobiography Myngath, and with post-2011 writings about his philosophy of pathei-mathos, that it seems inconceivable to me that they are artful constructions – fakes – by someone else (or some others) or the product of some ‘sinister trickster’ who has consciously adopted a certain persona in order to try and fool people. Also, what they express is a mysticism, a reverence for and an appreciation of the numinous, so at odds with the ethos and the practice of Satanism – of whatever variety – that it is also inconceivable that they were written by a Satanist or even by a practising Occultist.” {7}

One has for instance only to read essays by Myatt such as his Numinous Expiation {8} and Catholic Still In Spirit? {9} and his book Understanding and Rejecting Extremism {10} to appreciate this.

These latest writings therefore on balance provide more proof that Myatt is not and was not Anton Long. As I wrote in my article Demonizing Mr Myatt

                  “The demonizers of Myatt have ignored such things because those things reveal a very different Myatt. One at odds with the ‘sinister’ image of him they have all in their own way strived to manufacture and have propagated in pursuit of their aims. For the image of Myatt that emerges from his poetry and his post 2011 writings is of a reclusive man who regrets his extremist past, who values virtues such as empathy and compassion.” {11}

Rachael Stirling
October 2018

{1} The book published earlier this year titled A Modern Mysterium: The Enigma of Myatt And The O9A is a detailed and neutral study of the controversy, including both articles which support the Myatt=Long idea and articles which provide evidence to the contrary, allowing readers to arrive at their own conclusion. The book is available as a gratis open access (pdf) file from

{2} Jacob C. Senholt. The Sinister Tradition. A paper presented at the international conference Satanism in the Modern World, Trondheim, 19-20th of November 2009.

{3} The two-part article is available at


{5} Anti-Christian sentiments abound in fundamental O9A texts such as The Black Book of Satan and in the three volumes of Hostia: Secret Teachings Of The ONA.

{6} See for example The Wall Street Journal, October 2, 2018. New Laws Require Priests to Break the Seal of Confession.

{7} JR Wright. The Strange Life Of David Myatt. The essay is included in A Modern Mysterium: The Enigma of Myatt And The O9A.



{10} Available from

{11} The article is included in A Modern Mysterium: The Enigma of Myatt And The O9A.

Article source:

The O9A Sigil

Order Of Nine Angles


The O9A Septenary Sigil


The O9A septenary sigil, unique as it is, has – since it was first made public in the 1970s – puzzled some modern Occultists.

As exoterically drawn and reproduced, as above, the seven points which touch the outer circle symbolically represent the septenary spheres, with the lines joining the spheres the connexions or pathways between them.

Yet this exoteric representation is merely a 2-dimensional rendition of some-thing which is esoterically, on one level, 3-dimensional – as in the artistic depiction below – but which on a higher esoteric level is 4-dimensional since what is symbolically represented – the seven spheres and their connexions or pathways – are fluxive, mutable, changeable, as the psyche of the initiate fluxes and mutates as they progress from one sphere to another and explore the pathways between them. They are fluxive as the pieces of the O9A Star Game are fluxive, are transformed, as they are moved within, and from, one sphere to another. For as Adepts will apprehend, the use – the ‘playing’ – of the advanced Star Game is the 4-dimensional fluxive O9A septenary sigil […]

Historically, other simpler septenary sigils exist […]

In the context of Renaissance septenary sigils, the O9A septenary sigil – in its 2-D, 3-D, and 4-D formats – is an evolved representation of the nexion that is the septenary system, and thus also a talismata to use in the type of sorcery appropriate to each format […]

Richard Moult And The O9A

Order Of Nine Angles


That Season Again
Richard Moult And The O9A

It is that season again. The season when a journalist or two beavers away seeking some story about the nefarious Order of Nine Angles (ONA, O9A) and those alleged to be associated or affiliated with it.

Although unlike “back in the day” the journalists now seem to do most of their research courtesy of the internet – reading some posts, some blogs, or some website – and ask their questions by sending e-mails. Long gone it seems the days when they would spend months researching the subject and then, with the knowledge so garnished, go around in the real world meeting people in person and asking them pertinent questions.

What unsurprisingly has not changed are the assumptions and the allegations made, and the propensity of journalists to commit logical fallacies such as consensus gentium (stating that since many people believe a thing it must be true) and the fallacies of illicit transference when, for example, they argue from the particular to the general and in the process ignore whatever facts contradict their assumptions and their allegations

The target this season is artist and musician Richard Moult who stands accused of still being associated with the O9A.

I append below what I in my youth – fresh off the boat from the States and recently married – wrote about Mr Moult, some ten years ago now. Nothing has changed in respect of his persona non grata status vis-a-vis the O9A.

For while “we” – Balobians, Niners, Dreccs, Followers of the O9A Seven Fold Way – admire and esteem his artistry, such as his Sinister Tarot and especially his new Tarot archetypes, we know that he long ago renounced his sinister quest and distanced himself from our O9A clan. A renouncing and a distancing that is now as it has been for some thirty and more years all too common and always accepted by the few who remain true to their sinister vows.

Thus, if “we” reproduce and laud some of his artistic works it does not mean he “collaborates” with us. It simply means “we” admire and esteem his artistry. That some journalists – and of course many mundanes be they Levey-following ‘satanists’ or otherwise – fail to comprehend the difference reveals either a remarkable lack of sagacity on their part and/or their failure to appreciate what the fallacy of illicit transference means.

Rachael Stirling
TWS Nexion
Fall 2018 ev


Archive Texts

Christos Beest and the Order of Nine Angles

Since many people have recently inquired about Christos Beest and the ONA, here are the facts.

Christos Beest was the rather silly pseudonym used by the Shropshire based composer and artist Richard Moult during his involvement with the ONA. This involvement lasted from 1989 ce to the late 1990’s ce during which time he advanced toward and undertook the Grade Ritual of Internal Adept. He was also, for a short period of a few years, regarded as the exoteric, or outer, representative of the Order, gave a few interviews, including with the Rev Kev Logan; wrote a few MSS about the Sinister Way; produced The Sinister Tarot based on his own designs, and circulated one or two musical compositions with sinister themes. He was, for brief period, associated with Dave Myatt’s neo nazi National Socialist Movement, and Myatt’s Reichsfolk.

Never happy with publicity, and increasingly concentrating on his Art, he withdrew from both the Occult, and right-wing politics, in late 1999 ce, and began pursuing his own spiritual and religious endeavors, which saw him move toward, and eventually embrace, crosstianity and in particular catholicism, although he has yet to formally convert to that religion. Thus did he not only not progress beyond Internal Adept, he also renounced his sinister quest and his former political views.

Moult’s experience is fairly typical of many of those who become involved with the ONA. That is, there is an interest which lasts for some years; some progression along the Seven Fold Way, but eventually a renunciation of the sinister quest and a turning back toward more conventional forms, although most of those who follow this path of interest and renunciation do not progress to Internal Adept, with many falling at the hurdle of External Adept, and most of the rest before attempting Internal Adept. For many, their ONA involvement, such as it is, is a kind of often youthful rebellion against themselves and society, which lasts from a year to a few years or more, after which they settle down to often live fairly ordinary lives within Western consumer-capitalist society.

River Isis Nexion
119 Year of Fayen


Beest, Richard Moult and The Order of Nine Angles (Part Two)

Several things are worth noting about Mr Beesty (aka Christos Beest aka Richard Moult) during his time of association with the ONA.

1) His Sinister Tarot – of which only the Major Arcana and some of the minor Arcana were ever published – was one of the first attempts, and some would argue the best attempt so far, to produce a modern, artistic, and genuinely sinister, Tarot pack/deck. According to one source – comparing various Tarot images of the past hundred years or so – it contains “some powerful and disturbing images” even though some of the artwork is “edgy” and, in places, according to another source, indicative of an artist learning his trade.

2) He was the author of Dyssolving: Diary of an Internal Adept – the only so far publicly available account of the Grade Ritual of Internal Adept. It is an interesting – and above all honest – account, and thus is a valuable document in respect of The Seven-Fold Way.

3) Some of the other material which CB wrote for the ONA had to be revised and/or edited by Anton Long, and some documents by him were dropped altogether as ONA items, a case in point here being the so called Black Book of Satan II (called Caelethi) which was a personal, individual, working rather than an informative instructional ONA text imbued with sinister energies. [Thus, Caelthi BBS II should not be regarded as an ONA document.] There was some discussion, at a closed Sunedrion session – before Moult’s withdrawal from the ONA – about such documents (and Moult himself) not “presencing the dark” and thus it did not come as surprise when he withdrew to pursue his artistic endeavors and his adventures with crosstianity.

4) He never advanced far enough along The Way, nor possessed the sinister character, to be invited to attend the Sunedrions of the esoteric (or inner) ONA.

5) His political involvement in organizations such as Reichsfolk, such as they were, were only ever an Insight Role or two, and such involvement never reflected his own personal views. Such roles were only half heartedly done at best, partly because of this and partly because a sinister intent was lacking.

Thus, his story of involvement with the ONA is a modern tale à propos commitment, individual experience and change, personal creativity, the sinister dialectic, and manipulation both causal (directed via The Order/individuals) and acausal (undirected, via a nexion) – and as such might make for an interesting tale in fictional form, à la The Deofel Quartet.

Update 122 yf: In 122 yf Moult the mundane sanctioned the re-publication of his Tarot images and some other sundry images and material on condition the work (Emanations) contained a disclaimer about his rejection of his past, blah mundane blah. Which just goes to prove the correctness of Anton Long’s decision, years ago, to reject him as a candidate for the inner ONA.

River Isis Nexion
119 Year of Fayen




Regarding The Nine Angles

Order Of Nine Angles


Classic O9A Texts

Regarding The Nine Angles

We republish here – as part of our Classic O9A Texts series – some items concerning the “nine angles” and/or which place the term “nine angles” into the correct esoteric perspective. All the documents linked to below are pdf files.

The first item – whose full title is Notes Concerning The Term Nine Angles As Used By The Occult Group The Order of Nine Angles – is in four parts and was issued in 2013 ev. Part One is an extract from a September 2013 ev debate on an Occult internet forum. Part Two contains three screen-shots from a 2011 ev debate between Aquino, of the Temple of Set, and a person associated with the Order of Nine Angles. Part Three is an extract from Myatt’s commentary on the Greek text of the Divine Pymander, a text dating from the second/third century CE . Part Four is an extract from A Glossary of ONA Terms, v.3.07.

The second item – More Notes On The Nine Angles – is the most recent (2018 ev) and places the screenshots of Part Two of the first item into context, containing as it does further extracts from that 2011 ev thread on an Occult forum.

The third and the fourth items (which use horrid red-coloured titles) are parts one and two of Concerning The Meaning of The Nine Angles: A Collection of Texts, issued in 120 yf and 121 yf respectively, that is in 2009 ev and 2010 ev. Part One consists of a polemic text (Ingrowing Angles, or How Not to Name Thee Nine Angles Thingy, written in 2009 ev) and two esoteric texts, The Order of Nine Angles in Historical, and Esoteric, Context, and The Nine Angles – Just One More Causal Symbology. Part Two consists of one esoteric text, The Nine Angles – Beyond The Causal Continuum, issued in 121 yf, and concerns the “angles” as causal-acausal “dimensions”, which differ from causal dimensions in that they are “alchemical” and thus presence or can presence Life.

The fifth item, The Five-Dimensional Sorcery of the Seventh Way, written in 116 yf (2005 ev) concerns the nine angles in the context of sorcery.

The sixth item, Debunking The Chaos: Sorcery and the Esoteric Nature of The Acausal, written in 122 yf, concerns sorcery as a living alchemy, and is a companion to the fifth item.

The seventh item, The Star Game: Further Notes Regarding The Esoteric Form, written in 121 yf, provides some practical notes regarding constructing and playing The Star Game.

            The items thus reveal how the “nine angles” can be understood both exoterically and esoterically, as well as how they can be understood both in terms of practical sorcery (such as The Star Game, or the various forms of the Rite Of Nine Angles) and in terms of the esoteric philosophy of the O9A.

However, as noted in many of the texts, in the simplest sense the “nine angles” of the O9A are the nine combinations of the three fundamental alchemical elements Sulphur, Mercury, and Salt, whose transformations over the seven boards of the O9A Star Game represent the septenary Tree of Wyrd and thus the nexion which is our psyche.


Notes Concerning The Term Nine Angles
More Notes On The Nine Angles
Nine Angles: A Collection of Texts, Part One
Nine Angles: A Collection of Texts, Part Two
The Five-Dimensional Sorcery of the Seventh Way
Debunking The Chaos
The Star Game: Further Notes

O9A Q & A, 2017

Order Of Nine Angles


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


To compliment our recent Debunking Anti-O9A Propaganda article we republish here one of the many “questions and answers” texts about the Order of Nine Angles distributed between 2013 and 2017.

As mentioned in the Preface of the above Q & A text,

                  “The following recent [January 2017 – February 2017] questions and answers about the Order of Nine Angles (O9A, ONA) have been purloined (i) from the comments sections of various blogs, and (ii) from e-mails sent to and replies sent from a contact address which was placed, for around three weeks, on the o9a dot org website, and (iii) from a private (invitation only) internet forum. Given that similar questions – and assumptions and allegations – about the O9A continue to be asked
and made, some may find this compilation useful and/or interesting.”

Those interested in the other O9A Q & A texts (2013-2017) can find them at

However, it should be noted that there is unsurprisingly some overlap of content in the above Q & A texts given the varied dates of their composition and the different contributors involved.

Debunking Anti-O9A Propaganda

Order Of Nine Angles


Debunking Anti-O9A Propaganda

Since the Order of Nine Angles (O9A, ONA) publicly and controversially emerged on the Occult scene in the 1980s – with its affirmation that human sacrifice was part of traditional Satanism, and with its Mass Of Heresy in praise of Hitler – many self-professed modern ‘satanists’ (who follow the modern materialistic, law-abiding, ‘satanism’ developed by Howard Stanton Levey, aka Anton LaVey) and many self-professed followers of the modern, kabbalah indebted, Left Hand Path invented by the likes of the Hermetic Order of the Golden Dawn and Aquino’s Temple of Set, have spread propaganda and lies about the O9A.

For the fact is that the O9A presented “a dangerous and extreme form of Satanism” {1} and directly challenged both the modern materialistic ‘satanism’ developed by Levey and the modern, kabbalah indebted, Left Hand Path with its Hebrew Otz Chim.

Thus it is not surprising that the anti-O9A crowd, following or indebted to or inspired by Levey-type ‘satanism’ – or following or indebted to or inspired by a kabbalah indebted Left Hand Path – would spread such propaganda and lies about the O9A.

For O9A folk were – in all but name – modern Occult heretics, given their promotion of National Socialism, given their holocaust denial, given their affirmation of the necessity of human sacrifice; given their tough physical challenges such as spending at least three months living alone in the wilderness; and given their practical Insight Roles lasting around a year whose “sinister-numinous” options included being an assassin or a burglar or a monk or a medic or a police officer.

O9A folk were also heretical in terms of their Occult philosophy, promoting a septenary system in place of the accepted Hebrew Otz Chim with its ten-fold sephera (a Hebrew system used by almost all non-o9a modern Occultists) and claiming that their septenary system represented the genuine Western Occult tradition and pre-dated the Hebrew Otz Chim by centuries.

We present here a few of the most popular propaganda statements made, and lies spread, about the O9A by the anti-O9A crowd, together with the “heretical reality” which debunks each of those propaganda statements and lies.

Sigils In Medieval And Renaissance Occult Texts

Order Of Nine Angles


Sigils: Some Questions For O9A Novices


Part I: The Picatrix
Part II: Sigillum Dei Aemeth And The Septenary System


Extract from Part I:

In two previous notes we touched upon the difference in some of the Occult sigils in the 11th century (CE) Arabic manuscript Ghayat al-hakim and those in the manuscripts of the Latin Picatrix dating from the 14th and 15th centuries (CE).

While some of the differences in the manuscripts are undoubtedly due to scribal errors and unintentional emendations, other differences may well (i) reflect how the scribes – or the editor(s) or authors of later printed texts – naturally and perhaps in a well-intentioned way evolved the symbolism in accord with both their apprehension of the manuscripts and/or their apprehension and understanding of contemporary Occult texts and praxises, and/or (ii) reflect the judgment of the illustrators or typesetters of later printed texts in respect of representing them on the printed page.

It is therefore interesting to compare some of the differences between the sigils of the Arabic Ghayat al-hakim and those in the Latin Picatrix, especially as such sigils were regarded as important in the crafting and use of talismata.

For one question which a practitioner or an aspiring practitioner of The Dark Arts might well ask is whether or not such later, emended, sigils were as effective as the earlier ones. Questions which practitioners or aspiring practitioners of The Dark Arts should answer themselves as a result of practical Occult experimentation.

[Two] such differences are illustrated below:

Sigils: Ghayat al-hakim

Ghayat al-hakim

Sigils: Picatrix