O9A Reading List

Order of Nine Angles Sigil


Order Of Nine Angles
Recommended Reading List

Given the plethora of texts about O9A esotericism and O9A praxises published – in line with the move from Phase II to Phase III of O9A Aeonic Strategy {1} – between 2015 and 2019, it is germane to issue a new Recommended Reading List especially as the previous one dated from the 1990s and was not subsequently updated.

The majority of the recommended texts are currently – January 2019 ev, 130 yfayen – available on the O9A blog at omega9alpha dot wordpress dot com, locatable using the ‘search’ function of that blog and the title(s) listed below.

Caveat Lector

The curious, or the neophyte, reader of O9A texts should be aware of three things.

1. That O9A texts were written over a period of some forty years with the O9A having, even by 2009,
                  “produced more material on both the practical and theoretical aspects of magic, as well as more ideological texts on Satanism and the Left-Hand Path in general, than larger groups such as the Church of Satan and the Temple of Set has produced in combination [which] makes the ONA an important player in the theoretical discussion of what the Left-Hand Path and Satanism is and should be according to the practitioners.” {2}

The time-scale of some forty years and the quantity of O9A texts means that it easy for the curious, or the neophyte, reader to become confused especially as they may find some texts which seem on a first or even on a second reading to contradict some other text or texts.

2. Some of this confusion was intentional – part of the O9A’s Labyrinthos Mythologicus – since the curious, and especially neophytes, were expected to work some things out for themselves such as discovering or having an Occult intuition regarding the distinction between the exoteric (some outer form or appearance or useful tool) and the esoteric (the essence hidden by some form, by appearance, by what a useful tool can create or be used for).

3. That most individuals critical of the O9A, be they self-described ‘satanists’ or otherwise, and most academics who have written about the O9A, have (i) not bothered to study the entire O9A written corpus from the 1970s to the present, and (ii) have failed to understand or to intuit the difference between O9A esotericism and exoteric appearance (useful exoteric tools and forms), or (iii) became lost in and confused by the O9A’s Labyrinthos Mythologicus.

The result being a lack of knowledge about, and a lack of insight into, the O9A, its praxises, and its esotericism. Which ignorance – which lack of knowledge and lack of insight – did not and does not prevent such individuals and such academics {3} from pontificating about the O9A.

Rachael Stirling
TWS Nexion
January 2019 ev

{1} See Geneseos Caput Tertium. Documents of the Inner O9A, 122 yfayen.
{2} Jacob C. Senholt, The Sinister Tradition. Paper presented at the international conference, Satanism in the Modern World, Trondheim, 19-20th of November, 2009. p.26.
{3} In regard to one recent academic misunderstanding, see the 2018 text Another Academic Misinterpretation Of The O9A.


O9A Recommended Reading List

Introductory Texts

For those interested in or curious about the Order of Nine Angles.

° O9A 101
° The Exoteric And Esoteric Reality Of The O9A
° In The Name Of The Order Of Nine Angles
° Classifying O9A Texts
° Labyrinthos Mythologicus
° A Modern Practical Guide To The O9A Seven Fold Way
° The O9A Septenary Sigil
° Overview Of The Contemporary Secret Society Known As The Order of Nine Angles
° Some Anti-O9A Propaganda Exposed

O9A Esotericism: Practice

For those interested in what is involved in following the O9A Seven Fold Way; and those interested in beginning their own practical hermetic quest along the traditional Seven Fold Way.

° Complete Guide To The Order of Nine Angles. Seventh Edition (2015), 1460 pages, pdf 55 Mb. A comprehensive guide to the traditional Seven Fold Way up to and including the Grade Rituals of Internal Adept and The Abyss. It contains facsimile versions of 1980s and 1990s O9A texts such as Naos, The Black Book of Satan, and the complete Deofel Quartet, as well as classic texts such as The Grimoire of Baphomet, The Culling Texts, Enantiodromia:The Sinister Abyssal Nexion, and the Esoteric Chant Archive.

° O9A Occult Fiction And The Sinister-Numinous Aesthetic.

° Introducing The Star Game. An overview of the O9A Star Game as an “esoteric language”.

° O9A: The Dark Art Of Shrenching. An introduction to that Dark Art by reference to one of the novels of the Deofel Quartet.

° Culling And The Code of Kindred Honour.

O9A Esotericism: Theory

For those interested in learning more about O9A esotericism and about its hermetic, and pagan, roots.

° The Esoteric Hermeticism Of The Order Of Nine Angles. A 159 page (pdf) compilation issued in 2015 containing texts such as Aρρενόθηλυς: Alchemical And Hermetic Antecedents Of The Seven Fold Way, and The Pagan Order Of Nine Angles.

° O9A Texts 2018. A listing of some of the texts issued in 2018, and between 2016 and 2017. The texts listed include (i) The Eludent O9A; (ii) The Latin Picatrix, The Arabic Ghayat al-ḥakim, And The O9A Septenary System; (iii) Sigils In Medieval And Renaissance Occult Texts; (iv) O9A Esoteric Notes LXXVI: Archaic Spelling In O9A Esoteric Tradition; (v) Esoteric Notes LV: Chants and Mimesis In The Sinister Tradition of The Order Of Nine Angles; (vi) Non-English Names And Terms In O9A Tradition; and (vii) A Modern Mysterium.

° The Tree Of Wyrd And The Star Game.

° Masculous And Muliebral: The Sinister Feminine And Homo Hubris.

° The Anti-Patriarchal O9A Ethos.



Some Notes On The Corpus Hermeticum

Order of Nine Angles Sigil


Some Notes On The Corpus Hermeticum

Given renewed interest among certain Occultists in the ancient texts of the Corpus Hermeticum following David Myatt’s translations and commentaries on eight of the texts {1} it seems timely to provide an overview of the Corpus Hermeticum.

The fourteen Greek texts grouped together under the title Corpus Hermeticum are generally regarded as having been written between the first and the third century AD. As Myatt pointed out, the texts reveal “how diverse the Hermetic weltanschauung is in respect of some details while nevertheless retaining an underlying ethos.” {2}

This ‘hermetic’ ethos is basically the metaphysical belief that we human beings can find and understand our place in the cosmos, that we were created by theos/the god/the primary divinity; that we can “apprehend the physis of beings, and […] have knowledge of theos,” {3} and – via an “anados” (a mystical quest or journey) or by some other means – can become “immortal” and thus achieve the purpose of our human existence:
                  “you who are earth-bound, why do you embrace death when you have the means to partake of immortality?” {4}

Assumptions About Influences

While many scholars – from Hienrici to Dodd {5} to those of more recent times – have argued or accepted that Judaism (as manifest, for example, in LXX, the Septuagint, the ancient Greek text of the Old Testament) has influenced the Hermetica, they have largely done so based on the presumption that the Judaic tradition is older than the traditions described in the Corpus Hermeticum and that it is it quite different from – in terms for example of cosmogony – other cosmogonies and specifically the one of ancient Greece.

Hence they for example take the mention of αὐξάνεσθε and πληθύνεσθε in section 18 of the Poemander to be evidence of such a Judaic influence since the same words occur in Genesis 1.22. Likewise, when other Greek words or phrases are found in the Corpus Hermeticum and also in the Septuagint.

Yet it is just as possible that the contrary is true, and that it is the Old Testament which was influenced by ancient Greek ideas and cosmogony with those Greek ideas and cosmogony – or echoes of those ideas and cosmogony – also forming the basis of the hermeticism described in the Corpus. A possibility that ancient fragments of the Old Testament in Greek and in Hebrew seem to confirm.

For the earliest fragments of the Old Testament in Hebrew are in the Dead Sea Scrolls, and date from c.150 BCE to c. 70 CE, with the oldest of these Hebrew fragments thus dating from a century or so after Greek fragments of the Septuagint found in Egypt.

Furthermore, the earliest (almost complete) Greek text of the Old Testament – Codex Vaticanus – dates from c.315 (±15) CE while the earliest Hebrew text – the Allepo Codex – dates from c.920 CE.

Thus, based solely on the actual physical evidence available it is justifiable to conclude not only that the Greek texts pre-date the Hebrew texts but also that the assumption of the Hebrew Old Testament (more correctly, the Tanakh) having its origin in the eleventh or tenth centuries BCE is at best just a presumption, unsupported by physical evidence, and at worst just a myth designed to propagate the claim of such an ancient origin for the Tanakh.

Given that the earliest texts of the Old Testament were written in Greek, not Hebrew, it is a reasonable to conclude that the scribes – or authors – of those texts were familiar with Greek culture and ideas and thus with Greek cosmogony and legends.

That this logical possibility – of Greek influence on the Old Testament – has not been mooted by contemporary scholars is interesting, and perhaps indicative of a certain bias.

Likewise, when certain texts of the Corpus Hermeticum have – or seem to have – echoes of the Greek New Testament, the presumptions always seems to be that the New Testament (the theology, ideas, cosmogony, of early Christianity) influenced those hermetic texts and ideas, not that the New Testament was influenced by those hermetic texts or ideas; a presumption in favour of Christianity that has no physical or even any textual evidence to support it. Since the texts of the Corpus date from between the first and the third century AD and usefully summarize the hermetic ideas and cosmogony then it is reasonable to assume those ideas and cosmogony had been circulating within certain Hellenic circles certainly from around the time the Gospels were written and probably for at least a century before, as attested by the Greek Magical Papyri {6} and certain Orphic texts {7}.

That this logical possibility – of Greek influence on the New Testament – has also not been mooted by contemporary scholars is interesting, and perhaps indicative of a certain bias toward Judaic influence.

A Greek Oral Tradition

In his Introduction to the third text of the Corpus, Myatt states that in his opinion this third text “most probably reasonably represents, like the Pymander tractate, a pagan metaphysical weltanschauung germane to the period of its composition and one which is based upon or recounts an earlier, and most probably aural, tradition.”

In support of this he quotes Herodotus and Hesiod and also several inscriptions which, centuries after Hesiod, echo almost word for word what Hesiod wrote.

Hesiod, written c. 700 BCE,
                  οἳ Γῆς ἐξεγένοντο καὶ Οὐρανοῦ ἀστερόεντος
                  those who came-into-being from Gaia and the starry heavens

An inscription from Pharsalos, Thessalyon, c.300 BCE,
                  Γῆς παῖς εἰμι καὶ Οὐρανοῦ ἀστερόεντος
                   I am a child of Gaia and the starry heavens

There does thus seem to be a continuity of Greek ideas and cosmogony by means of an oral tradition, lasting over three hundred, and probably more, years, and thus it does not seem unreasonable of Myatt to claim that the third text of the Corpus, and probably some others as well, primarily represent Greek ideas and a Greek cosmogony rather than being influenced by Judaic beliefs or by native Egyptian beliefs from Pharaonic times.

Indeed, Myatt suggests that “it is part of this ancient [Greek] esoteric mythos, and/or its antecedents, that may well be echoed in LXX (Genesis, 1:1), written centuries later.” {8}

What all this amounts to, in Myatt’s quite unfashionable if not iconoclastic view, is that several of the texts of the Corpus – presumably the eight he has translated and written commentaries on – represent a basically pagan cosmogony and ethos redolent of Greco-Roman culture (and especially of Greek culture) and that while there may be some other cultural influences, they are minor because an essentially pagan cosmogony, ethos, mysticism, and weltanschauung remain.

An ancient pagan cosmogony, ethos, mysticism, and weltanschauung, that is brought back to life by Myatt’s translations.

R. Parker
March 2017 ev


{1} David Myatt. Corpus Hermeticum: Eight Tractates. 2017. ISBN 978-1976452369
{2} Corpus Hermeticum – Tractate VIII. Translated by Myatt.
{3} Corpus Hermeticum I, Poemandres, section 1 (translated by Myatt).
{4} Corpus Hermeticum I, Poemandres, section 28 (translated by Myatt).
{5} C. F. Heinrici, Die Hermes-Mystik, 1918. C. H. Dodd, The Bible and the Greeks. 1935.
{6} Preisendanz, K. & Albert Henrichs. Papyri Graecae Magicae. Die Griechischen Zauberpapyri. 1974.
{7} Bernabé, Alberto, and Francesc Casadesús. Orfeo y la tradición órfica: Unreencuentro. 2008.
{8} Myatt, Corpus Hermeticum III, Ιερός Λόγος.


The Dark Formless Acausal

O9A Insight Role
O9A Insight Role


An informative 119 yfayen (c.2009 ev) interview with “Anton Long” of Order Of Nine Angles fame.


Classic O9A Texts

Toward The Dark Formless Acausal

I’ve read several times recently – on the Internet, of course! – that the Order of Nine Angles is defunct. Do you have any comment to make about this?

If people wish to believe that, fine.

All I will say is that – for many decades now – our membership has been closed. That is, we have not actively and publicly saught to recruit members. We are not interested in large numbers of people joining us, and we have placed many obstacles in the way of people contacting us. The few that do and have joined us are selected by us if we perceive they have the right qualities and if they have been tenacious in their search, and passed the various tests which are part of the selection process, with these tests being mostly unknown to them at the time they are being tested. Such tests, by us, continue until they have achieved, for themselves, Internal Adept.

Thus, we are elitist, and secretive. For the moment, and for the past few years or so, we have and have had a slight “public profile” – with an unofficial Internet website and an unofficial “Internet blog”, run by a member – but these things are temporary, serving a specific CausalTime-limited purpose, and when that purpose is achieved then they, and this slight public profile, will cease. Of course, we will not make any announcement of this ceasing, at the time.

It should be understood that our goals are of not only decades but of centuries, and that we act, and plan, accordingly.

What about the people who leave – or who seem to leave? I’m thinking of people like Vilnius Thornian, who ran the old Nasz Dom website, and C Beest, who did the Sinister Tarot. Have they really left, and if so is that a betrayal, and what does their leaving say about the state of the Order of Nine Angles itself and its method of training?

The question itself reveals something of a lack of esoteric insight and sinister knowledge.

Over the decades, several people have come and gone – some only achieved External Adept; a few achieve Internal Adept. Of those who wander away, and give up or renounce their Sinister quest, one or two return, having learnt much – about themselves – during their exile.

Yet some of those who wander away or who may renounce their quest may still have done some useful work; may still have presenced the Sinister in some way, and thus have contributed something, or affected some changes, however small. Some of these may even have been manipulated into doing such things, into contributing such things, by a Master, or a Mistress, with their leaving or their renunciation a sign of their failure.

For such renunciations – whatever the reasons, or the reasons such people tell themselves – are expected, and indeed natural; part of the selection process itself. Those who go have failed, and proven themselves unsuitable; for the real, and the most important test, is that which lies beyond Internal Adept and which signifies the change from Adept to Master/Mistress. Of those who thus progress beyond the Abyss, there have been no renunciations.

Each Grade, of Internal Magick, is thus a test, a selection; and the move away from each Grade toward the next is also itself a test, a selection, and one which lasts many an alchemical season – in exoteric-speak, which lasts for some or often many many years.

Again, such people, such failures, should be viewed in the perspective of centuries: of the progression toward our Sinister goals, our disruption of the Old Order, our presencings of the acausal darkness, and the emergence of the New Aeon, whose Sinister magickal energies are already being felt, by some, and whose exoteric affects are slowly causing causal changes.

There has been much speculation as to your use of the word “Fayen”, which seems to have replaced the “yf” date code you previously used. Is there a reason for this change, and what does Fayen mean? Is the change in any way connected with a move away from NS type politics, which politics many associate you with?

Firstly, the use of that particular word, now and in the past two or so years, is quite deliberate: to mark the beginning of the third stage of one particular, and century-long, strategy of ours.

The first part was the codification of what it may be convenient to call “The Mythos of the ONA”. This involved the writing down of the various aural traditions inherited from the reclusive Mistress who hailed from Shropshire, and who owned properties in London, Oxford and Manchester. These traditions involved such things as Esoteric Chant, The Septenary Tree of Wyrd, legends and myths about The Dark Gods and Baphomet; culling, various ceremonial rituals, and the Grade Rituals. It also involved refining and extending the Tradition itself – developing The Star Game, for example, and writing basic guides such as Naos. This stage took around a decade or so.

The second stage was, internally, making most of the exoteric Tradition available by circulating a limited number of copies of various ONA MSS, and works such as The Black Book of Satan, and Naos. This created something of a “public profile” for the ONA, which was intentional. Externally, the real work of the ONA was continued by presencing the acausal, the Sinister, through supporting, and creating, various causal “forms”, through opening various nexions, through practical de-stabilization, through propagating and championing various “heretical” causes and ideas, and so on: to the greater glory of Satan, one might have said, and say. This stage took around two decades, or so.

The third stage involves, internally, releasing items and MSS concerning some of the more esoteric aspects, which esoteric aspects include such things as:
(1) the actual nature of The Dark Gods, hinted at in stories such as In The Sky of Dreaming and MSS such as The Mythos of the Dark Gods: Beings of Acausal Darkness;
(2) The Seventh-Way, and the nature of Five-Dimensional Magick, hinted at in some earlier MSS, which mentioned some of the effects of a-temporal magickal rites;
(3) the reality of The Abyss and beyond, where one goes beyond words, and causal symbols, such as the Tree of Wyrd, and thus beyond the opposites inherit in words, names and symbologies.

Outwardly, or externally, the third stage involves continuing to presence The Dark Forces, via nexions, through supporting, and creating, various causal “forms”; through practical de-stabilization, through supporting and championing various “heretical” causes and ideas, and so on: to the greater glory of Baphomet, one might, with correctness, say, and write.

After this – in future decades – as the signs of the de-stabilization of the Old Order (symbolized outwardly by the so-called, and mis-named, “New World Order”) becomes ever more esoterically obvious and then even more exoterically obvious, there will that conjoining that can be symbolized, exoterically, by the union of Satan and Baphomet, and thus a bringing-into-being (a birthing) of what is Beyond: the acausal Darkness itself, fully presenced on Earth and in our causal Universe. To the greater glory of The Dark Gods, and thus the beginning of our own evolutionary change into a new species.

Thus are some esoteric truths here revealed – for the sagacious.

Furthermore, NS-type politics – as explained many times over the years – was and is used as a form, as a presencing (even sometimes as a nexion) by Sinister Initiates and Sinister Adepts as part of Sinister Aeonic strategy, as a work or works of Aeonic magick (or even as an individual Insight Rôle). It it never was, nor is, the essence of the ONA, or the Way of the ONA: which is essentially to create, to breed, individual individuals and thence a new type of human being. Such individuals have gone beyond the abstractions, the forms, of the Old Aeon, and thus can – if necessary – use and manipulate such abstractions, such forms (be they conventionally described as political or religious, or whatever), in a Sinister, magickal Way: to presence the Dark Forces.

That many people did not understand this, reveals only the lack of understanding of those people. That many so-called esoteric Initiates did not and do not understand this, reveals only their lack of Initiated understanding, their lack of knowledge of genuine Magick, and of what it means to be a genuine follower of the Sinister Path.

You have stated – in the recently issued ONA Glossary – that the term Traditional Satanism, which now is in widespread use, was coined by the ONA. Is this correct, and does this mean, as some have supposed, a “worship” or reverence of Satan, as a real entity?

It is correct to say and write that we were the first to use that particular term, over two decades ago, for the reason given: because of our inherited aural Tradition, and to differentiate our really Dark and really Sinister Way from others, such as the the gabbling posturing ToSers, the Magian-inspired crawling Crowleyites, and the sanctimonious egotists who fawned upon and followed the Magian clown named LaVey.

To understand Satan – sans Nazarene theology and ontology, and the silliness of “theism” – is to understand that He is one of The Dark Gods and thus, according to our Tradition, our Mythos, an acausal-being, dwelling in the acausal Universe, Who has, at one or more times in our Earth-bound causal past, been presenced in causal form, which form can change, since Satan is, like most of that particular acausal species when manifest in the causal Universe, a shapeshifter.

Yet there is, for us and others of our Sinister kind, no worship of such a being; no reverence. Just an admiration, at most, and a feeling of kinship, such as one might have toward an older brother, or sister, or a respected and older if distant relative. Or rather, and more correctly perhaps, such as a desire, such a yearning, for, the kinship of a long-lost half-brother, or half-sister, given that – for many – such relatives of ours have been missing for rather a long time.

Thus – and to continue the metaphor – do Sinister Initiates seek to find such missing relatives of theirs, and thus do they desire to not only have them “home” again (presenced on Earth) but also to learn from them so that they themselves can pass to the stars, and beyond: into the realms of the formless, timeless, acausal.

So you still regard yourselves as “Satanists” and still regard the term “Satanism” as having esoteric meaning?

Yes, and yes. Greek scholars – and lexicographers – will understand what -ism (and thus -ist) in this context refers to.

Although, of course, “Satan-ism” is only a beginning: a nexion to the acausal itself; one causal and exoteric name for a particular presencing which can begin a particular, and dangerous and difficult, journey for some humans, to some-where.

I also refer you to my previous answer: the Third Stage, and what is beyond.

You mean Baphomet, whom you describe as a Dark Goddess?

Indeed, for She is The Mistress, The Mother, of Blood; of our blood, and of the blood of those who are sacrificed to her, for her, and who can provide Her with some of the causal living necessary.

Furthermore – and here is another clue – one must view both Vindex and Falcifer in relation to Her, and, of course, that acausal being whose exoteric name has been given as Satan.

Since you accept Satan as a real being, what about God? Do you accept there is a God?

No. We consider “God” to be a myth, an abstraction, a metaphysical construct if you will, created by the need and the desire of individuals who have not only yet to face, understand, and integrate, the darkness, within themselves, but who also – from weakness, inability or whatever – cannot go beyond such abstractions, such immature bifurcation into non-living “opposites”, to the esoteric quintessence, which is of the numinosity of the a-causal Sinister imbued with the essence and the potential of causal life and causal living. Thus, “God” – as conventionally described – is a symptom of the human disease of negative-evolution, which is an un-knowing, an un-feeling, of our human potential, which potential can be unleashed by the energies of the acausal.

In the same way, the kindred disease of hubris, the disease of the modern materialistic West, is an outward manifestation of the still current Old Aeon – the Magian-inspired and Magian-controlled Old Order – and of those Aeons that preceded it. Hubris – selfish, blind, ill-disciplined indulgence and egotistical arrogance – is a lack of self-awareness; a lack of self-discipline; a pandering to the ego and its delusions; a lack of esoteric insight; a lack of that perspective, that self-judgement, that rational detachment, that awareness and practical experience of the acausal – of The Dark Gods, of Satan and Baphomet – creates. Or at least can create in those possessed of the right character, the correct attributes.

Thus do we seek the practical destruction of this Old Order, which keeps people in thrall, stifles our potential, and which becomes ever more oppressive and tyrannical with every passing year. This destruction is necessary – whatever the cost in so-called “human suffering” – for such destruction is a prelude to the New Aeon which will unleash our full potential and enable us to become a new, and higher, species.

You do not therefore accept that there is such a thing as an “innocent person”?

Here is a quote from a now somewhat old essay of mine, which is relevant here:
                   “There is no such thing as an innocent person because everyone who exists is part of the whole, the change, the evolution, the presencing of life itself, which is beyond them, and their life only has meaning through the change, development and evolution of life. Their importance is what they can become, or what can be achieved through their death. their tragedy, their living – their importance does not lie in their individual happiness or their individual desires or whatever.” To Presence The Dark

But I still expect the full meaning suggested by the above words will escape the vast majority of human beings, including the vast majority who call themselves, or describe themselves as, “Satanists” – which of course reveals quite a lot about such self-styled “Satanists”, just as the very title of that particular ONA MS, quoted above, reveals quite a lot about us.

Anton Long
Order of Nine Angles
119 Year of Fayen


° Article Source: http://web.archive.org/web/20090126085846/http://www.nineangles.info/interview-119.html

° A pdf version: The Dark Formless Acausal


The Nihilist O9A


O9A Aeonic Strategy: Phase Three

O9A Insight Role
O9A Insight Role



An aspect of [phase three] will be our championing of culture, manners, learning, and so on – that is, of a certain noble, civilized, aristocratic, attitude where there is a disdain for uncultured, ill-mannered, vulgar plebs and their antics. This in itself will aid us in recruiting more people in academia, the artistic professions, and suitable officers in the military, the police […]

The third phase is where we can expand slowly, nefariously, in the traditional manner by the clandestine personal recruitment of suitable people, which in practice means those useful to us individually in our own lives, and potentially or actually useful to our Aeonic aims, and who also possess culture: that is, the four distinguishing marks which are:
(i) the instinct for disliking rottenness (an instinct toward personal honour),
(ii) reason,
(iii) a certain empathy, and
(iv) a familiarity with the accumulated pathei-mathos of the past few thousand years manifest as this pathei-mathos is in literature, Art, music, memoirs, myths/legends, and a certain knowledge of science and history […]

We aid those associated with us or inspired by us to carry out particular esoteric and exoteric tasks and functions such as their individual discovery of Lapis Philosophicus.

For we seek to not only preserve, and add to, the knowledge and the understanding that both esoteric and exoteric individual pathei-mathos have bequeathed to us, but to manifest a new type of culture and imbue it with such acausal energies that its archetypes/mythoi will enable, over an Aeonic timescale, a significant evolutionary change in our species, regardless of what occurs in the ‘mundane world’ in respect of such causal things as wars, revolutions, changes of government, and the decline and fall of nations and States.

Which is why we are, in everything but name, a secret society within modern mundane societies; and a society slowly but surely, over decades, growing individual by recruited/assimilated individual […]



Oxonia O9A Sunedrion, 122yf (2011 ev)

Note: The phrase καὶ εἶπεν ὁ ὄφις τῇ γυναικί Οὐ θανάτῳ ἀποθανεῖσθε explains why the title Geneseos Caput Tertium was mimetically used.



O9A: A Different Emphasis
The Two Types Of Satanism

The Hypocrisy Of Some Journalists

Order Of Nine Angles


It did not take that long for those interested to discover the real-world identity of the person behind the recent tendentious propaganda article about the Order Of Nine Angles {1}. For, after all, the O9A has been described as “one of the most extreme Satanist groups in the world” {2} and as representing “a dangerous and extreme form of Satanism” {3} and has admitted to recruiting “suitable officers in the military, the police.” {4}

That the “usual suspect” in the matter of the true identity of Anton Long has long been suspected of being an agent provocateur working for MI5 {5} may also be a factor in how the O9A obtains information about its opponents.

But all this, of course, is just “us” being hypothetical and adding to the O9A mythos; contributing to its labyrinthos mythologicus {6}.

Yet in the real world we and others might well ask the person behind the pseudonym Dylan Miller – a pseudonym used “for their own protection” – some questions. Questions such as,

§ Given that under the cover of anonymity “D” also wrote and circulated a pdf document which made scurrilous allegations about a real person – without providing any facts of probative value – how would “D” feel were someone associating themselves (perhaps secretly) with the O9A to write and publish an article which made scurrilous, unproven, accusations about “D” and about D’s past and about D’s current family life?

§ How would “D” feel about a private investigator or some journalist – accompanied by a photographer – knocking on the door of D’s family home and asking about those (as yet unproven) accusations made by “us”?

§ How would “D” feel about some police officers descending on D’s family home one morning in order to conduct a search because they has received what appeared to be credible information that “D” was involved in some dubious activities or had some dubious personal proclivities?

Of course “D” would not like such things to happen. Yet “D” was determined to make public unproven allegations about a real person and which allegations detrimentally affected the professional life of that real person.

So what does that make our so-called “anonymous” journalist? A hypocrite? A coward? A mundane?

Would some zealous person associating themselves with the O9A – having reached the stage of External Adept on the O9A Seven Fold Way – therefore consider someone such as “D” as a suitable opfer? Is that one of the reasons why “D” chose to write their tendentious anti-O9A article using a pseudonym? Or perhaps “D” feared some zealous, O9A-alinged, neo-nazis might do violence to D and/or to D’s family?

But which talk about opfers and violence is, of course, just hypothetical; just “us” adding to the O9A mythos; contributing to its labyrinthos mythologicus.

In the real-world, perhaps the best “we” – as sorcerers, as sorceresses – can do is curse “D” by performing such rites as The Death Rite from our Black Book Of Satan. {7} Dignum et justum est?

TWS Nexion
December 2018 ev

{1} See https://wyrdsister.wordpress.com/2018/11/29/the-o9a-a-multi-headed-mythical-beast/
{2} Tom Rowley and Zoah Hedges-Stocks, The Daily Telegraph, July 26, 2013.
{3} Faxneld, Per. “Post-Satanism, Left-Hand Paths, and Beyond: Visiting the Margins”. The Devil’s Party: Satanism in Modernity. Oxford University Press. 2012, p. 207.
{4} https://omega9alpha.wordpress.com/gct/
{5} https://regardingdavidmyatt.wordpress.com/agent-provocateur/
{6} https://omega9alpha.wordpress.com/labyrinthos-mythologicus/
{7} The Black Book Of Satan is included in Complete Guide To The Order of Nine Angles available at https://omega9alpha.wordpress.com/complete-o9a-guide/


O9A: A Different Emphasis

Order Of Nine Angles


O9A: A Different Emphasis

In the past two years dozens of essays and texts have been circulated by a variety of individuals associating themselves with the Order of Nine Angles and which texts seem to indicate a change of emphasis on how the O9A is being publicly presented by its advocates since such essays and texts deal with what many Occultists, Satanists, and many of those interested in or supportive of the O9A sinister tradition, will regard as obscure and/or as irrelevant Occult and academic matters.

Long gone, it seems, the sometimes divisive polemics against other Satanists and other Left Hand Path practitioners that many outsiders wrongly considered defined the O9A. Long gone, it seems, the often strident propaganda promoting human culling and advocating causing chaos in Western societies and the emphasis on just how “elite” and hard and dangerous the O9A way was.

Instead, there were and are tracts about Isaac Newton’s manuscript Lapis Philosophicus cum suis rotis elementaribus; about Cicero’s Somnium Scipionis; tracts about sorcery in Virgil’s Aeneid, complete with a long quotation in Latin. Tracts about Baphomet complete with quotations in Ancient Greek; texts which included quotations from Renaissance Latin works such as De Vita Coelitus Comparanda; and, more recently, items focusing on such works as the Arabic text titled Ghayat al-hakim and the Latin Picatrix.

These essays and texts include those in the following compilations: (i) the copiously illustrated Aρρενόθηλυς: Alchemical And Hermetic Antecedents Of The Seven Fold Way; (ii) The Eludent Order of Nine Angles, and (iii) O9A: A Change of Perspective.

Many of these texts have, beyond the apparent obscurity of their subject and beyond their mostly academic-type presentation and content, one thing in common. Which is just how often they include quotations from and references to the works of Mr David Myatt and specifically his translations of and his commentaries on tracts from the Corpus Hermeticum. Which translations and commentaries, beginning in 2013 with the Poemandres tract under the title Mercvrii Trismegisti Pymander and culminating in his 2017 book Corpus Hermeticum: Eight Tractates: Translation and Commentary, {1} may have inspired some of those O9A esoteric texts since he referenced the septenary system described in the Poemandres tract and in tract XI, as well as referencing Cicero’s Somnium Scipionis and the 1489 book by Marsilii Ficini titled De Vita Coelitus Comparanda.

Such possible inspiration aside, what these post-2015 O9A essays and texts apparently reveal are three interesting things.

§ Firstly, the shift, documented in various texts, {2} from phase (or iteration) II of the O9A’s self-declared “sinister, Aeonic, strategy” to phase III. Which shift includes the admission that propaganda and polemics are only
                  “relevant to O9A initiates, novices, and prospective candidates, and [deal] with Traditional Satanism and the first three stages of the O9A Seven Fold Way: Neophyte, Initiate, and External Adept.” {3}

Given that several of those associated with and writing esoteric texts about the O9A (or formerly associated with the O9A) have (or had) apparently been travelling along the O9A Seven Fold Way and have apparently (or had) progressed to the stage of Internal Adept, and possibly beyond, as former O9A associate Mr Moult seems to have done, {4} their concerns are no longer polemical and propagandistic and thus not imbued with an “us” and “them” dialectic but rather with the personal pursuit of lapis philosophicus, for
                  “One of the main reasons for the existence of esoteric groups such as the Order of Nine Angles is to be a living hereditary repository of a certain type of knowledge – kunnleik – and to personally, directly, encourage some individuals to acquire the culture, the habit, of learning – practical, scholarly, esoteric – and thus enable them to move in the traditional esoteric manner toward the goal of discovering and thence acquiring wisdom.” {5}

That is, a scholarly approach is part of the Seven Fold Way, beyond its initial stages,
                  “For the dilettantes do not know, or have failed to understand and appreciate, or ignore, the fact that the O9A is now and always been an occult path. A unique occult path which has a mythos rooted in the past, its own unique logos (exoterically manifest in the ethics and etiquette of the O9A code), involves various Dark Arts, regards the cultivation of empathy and self-honesty via practical methods such as the rite of internal adept as vital requisites of the Adept; which has a decades-long hermetic anados, which employs techniques of learning and experience such as esoteric chant; and which recognizes the importance, and the necessary, of culture, of a willed pathei-mathos and of scholarly learning.” {6}

§ Secondly, that such recent esoteric texts represent the views of what it is convenient to term ‘one academic wing’ of the O9A and, as such, relate to their esoteric interests, to their progress along the Seven Fold Way, and to their personal interpretation of matters O9A.

That is, such persons, as many O9A texts over the years have pointed out, {7} do not and cannot represent the O9A itself, given the complexity of O9A esotericism; given its sinister-numinous aesthetic; given its multiform nature {8} and given its diverse praxises ranging from the Seven Fold Way and the Rounwytha, to lone operatives, to musicians and artists of various genres and mediums, and given its independent nexions in diverse countries from England to Italy to Russia to Canada to the United States to South America and to Egypt.

This means that such persons do not represent and do not present the opinions and views of the O9A itself since no one person, no persons, and no one nexion can do so, because 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.” {9}

§ Thirdly, and possibly most interesting of all, is that such esoteric texts reveal just how different the Order of Nine Angles is from contemporary non-O9A Occultism, from the modern Satanism of Howard Levey, and from modern manifestations of the Western Left Hand Path.

For the texts deal with Occult topics that have been ignored by most contemporary Occultists and by most academics studying the various flavours of modern Occultism.

Such O9A esoteric texts thus reveal the depth of esoteric knowledge of their authors; confirm that O9A esotericism is an independent esoteric tradition with roots pre-dating the “Kabbalistic occultism” both of Levey satanists and of all other non-O9A occultists; and reveal an O9A tradition that is unique and which presents an alternative multi-form approach, offering as the tradition does, among other things, (i) a practical satanic praxis, a sinister way of life, for those whose character inclines or compels them toward exeatic living, and (ii) a way for those so inclined to presence and live the sinister-numinous aesthetic through music, art, and artisan living; and (iii) a mystical, rural way of living for those with a Rounwythian physis, and (iv) an intellectual, scholarly, way for those whose interests, character, and talents, or whose progress along the Seven Fold Way, takes them or has taken them, deep into the non-Kabbalistic Western occultism that the O9A represents.

Each approach is valid; each equally presences what the Order of Nine Angles is and implies. From individual pathei-mathos and individual change through to exeatic, satanic, or artistic or a scholarly, or a mystical rural, living; to the Chaos of the Acausal intruding into the causal to thus perhaps bring change, revolution, evolution and, possibly – for some – the achievement of Wisdom.

Rachael Stirling
August 2018 ev

{1} ISBN 978-1976452369.

{2} qv. (i) the 2018 text A Return To The Dark, available at https://omega9alpha.wordpress.com/return-to-the-dark/ and (ii) Anton Long’s 122 yfayen (2011 ev) text Geneseos Caput Tertium, available at https://wyrdsister.files.wordpress.com/2018/12/o9a.gct-v2.pdf

{3} Classifying O9A Texts, e-text, 129 yf, available at https://omega9alpha.wordpress.com/2018/04/13/classifying-o9a-texts/

{4} Judging by his recent Non Est Secundus Quia Unus Est book of Tarot archetypes, qv. https://starred-desert.com/non-est-secundus-quia-unus-est/

{5} Anton Long, Knowledge, the Internet, and the O9A, e-text, 122 yfayen, available at https://omega9alpha.wordpress.com/knowledge-the-internet/

{6} Dilettantes And The Order of Nine Angles, e-text, 2014 ev.

{7} qv. such texts as (i) The Authority Of Individual Judgement – Interpretation And Meaning, available at https://omega9alpha.wordpress.com/individual-judgement/ and (ii) Authority, Learning, and Culture, In The Sinister Tradition Of The Order of Nine Angles, available at https://omega9alpha.wordpress.com/2013/12/19/o9a-authority/

{8} qv. The Multiform O9A, e-text, available at https://omega9alpha.wordpress.com/2018/02/18/the-multiform-o9a/

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



Summary Of O9A Texts 2018


An Ignorance Of The O9A Sinister Dialectic

O9A Insight Role
O9A Insight Role


A Basic Ignorance Of The O9A Sinister Dialectic

The recent publication of the article The Former Polemical O9A resulted in a few of us searching through now almost forgotten or neglected O9A polemical texts, such as (i) the 2015 compilation Satanism Plebeianized And O9A Pretenders {1} – with its copious quotations from polemical internet-based disputes in items such as (a) Documenting Plebeian Physis In Modern Occultism and (b) Documenting Pretentiousness In Internet Occultism: A Case Study – and such as (ii) the pdf text Lambasting Levey And Aquino {2}.

In the Satanism Plebeianized And O9A Pretenders compilation there was an interesting and informative quotation from one polemical internet-based dispute in which the O9A defender openly expressed the raison d’etre of most such polemics in a reply to a then persistent and prolific O9A critic:

                  “One of your many failings in these disputes is that you either ignore, or – because of your habit of playing to the crowd and indulging in ad hominems and ignoratio elenchi in general – forget the following important maxim: πρώτον δη ληπτέον πόσων στοχάζονται οι έν τοΐς διαλόγοις αγωνιζόμενοι και διαφιλονεικουντες.
                  This reveals your efforts, and similar efforts by others – at least to the naturally sagacious, the scholarly, and those with an O9A physis (or the potential to develop such a physis) – as merely a temporary means whereby what is O9A and germane to the O9A may (by someone else) be usefully and in a minor manner presenced in some obscure corner of cyberspace and may thus (or may not) cause (i) what is exoterically designated by the term O9A to come to the attention of one or two possibly promising individuals, and/or (ii) add to the confusion, perplexity, and annoyance, of others, and/or (iii) reveal the physis of those who are or have been such a temporary means. In plain terms: you et al have provided an opportunity.
                  That you – and others who opine about the O9A despite a lack of esoteric knowledge regarding it – do not understand the aforementioned maxim and the first five and the other things which follow from it, should be sufficient of itself for judgment to be made regarding such disputations as ours here. Although, of course, pride and “the unwarranted pretensions to knowing” of you and others – a basic egoism – not only prevent such an honest apprehension by you and them but, instead, command you to continue, as before and before and before.”

That such causal-time limited polemics were “merely a temporary means whereby what is O9A and germane to the O9A may (by someone else) be usefully and in a minor manner presenced in some obscure corner of cyberspace” seems now, as then, not to be understood by the majority of self-proclaimed ‘satanists’ and self-proclaimed followers of some Western ‘Left Hand Path’.

Which surely says something about them and their lack of understanding – or their lack of intuition concerning – a certain sinister dialectic as presenced then by the Order Of Nine Angles.

Thus it is that we here provide links to two now archaic O9A polemical texts which once upon a time may have presenced aspects of that sinister dialectic.

Ms PointyHat
Winter Solstice 2018 ev

{1} https://wyrdsister.files.wordpress.com/2018/12/o9a-modern-satanism-1.pdf
{2} https://wyrdsister.files.wordpress.com/2018/12/lambasting-levey-1.pdf



A Different Emphasis


The Former Polemical O9A

O9A Baphomet Sigil


The Former Polemical O9A

For several years, beginning around 2009 ev and ending around 2015 ev, some of the few people knowledgable about the esotericism of the Order Of Nine Angles, and privy to its aural traditions, engaged in Internet discussions with people curious about or – more typical – engaged in Internet discussions with those critical of the O9A. Some of these O9A associates used their real-world names – such as Kerri Scott, June Boyle, Morena Kapiris – while others chose to remain anonymous and used Internet nyms such as Dark Logos and PointyHat.

These discussions occurred on various “Facebook” groups, on forums devoted to Levey-type ‘satanism’, {1} on the comments section of various weblogs, and on forums devoted to the Occult and/or the Western Left Hand Path. As befits the causal nature of the Internet many of those FB groups, forums, and weblogs have, years later, been deleted or have simply been sent, by design or otherwise, to /dev/null

In addition, many of those critical of the O9A, or accused by some O9A folk of belonging to the o9a-pretendu-crowd, have as of 2018 ev vanished from the Internet.

Oft-times the O9A folk involved were being dialectical and polemical, as they sometimes publicly declaimed: “A dialectical/polemical text to amuse some, to annoy others, and to provide what some others will assume is evidence for their existing opinion about the O9A. For toying with, and confusing, mundanes is a game, played for fun.”

Oft-times the O9A folk involved were all, amusingly and predictably, accused by the conspiracy-minded of being a certain Mr Myatt in disguise.

Such time-limited Internet discussions and polemics – often now no longer available – served a useful O9A purpose, marking as they did the transition from Phase/Iteration Two of O9A Aeonic Strategy to Phase/Iteration Three {2}{3} and serving as they did to recruit a few – and only a necessary few – to begin their own quest along the O9A Seven Fold Way.

For, as noted at the Oxonia Sunedrion, 122 yfayen,
                  “The chauvinism that male specimens of Homo Hubris possess for women should be a particular target. An aspect of this will be our championing of culture, manners, learning, and so on – that is, of a certain noble, civilized, aristocratic, attitude where there is a disdain for uncultured, ill-mannered, vulgar plebs and their antics. This in itself will aid us in recruiting more people in academia, the artistic professions, and suitable officers in the military, the police.”

Yet a few extracts from such time-limited Internet discussions and polemics, survive. Which survivals may be historically interesting, for both academic scholars and the few cultured individuals who empathize with what Western pagan (Greco-Roman) culture meant, means, and implies. {4}

A survival of those times is the footnote section of a November 2014 O9A article Documenting Plebeian Physis In Modern Occultism, {5} which footnotes served to illustrate how some O9A folk were different from the uncultured O9A critic-crowd:

O9A Polemic

Agios o Baphomet as we of O9A Iteration Three now chant, in the hope of presencing our female, sacrificial, Dark Goddess.

Mousa of Swords, Sinister Tarot, Richard Moult

Kerri Scott
TWS Nexion
December 2018 ev

{1} https://wyrdsister.wordpress.com/2018/07/29/traditional-and-modern-the-two-types-of-satanism/

{2} This Aeonic Strategy is outlined in O9A texts such as https://wyrdsister.files.wordpress.com/2018/12/o9a.gct-v2.pdf

The phrase καὶ εἶπεν ὁ ὄφις τῇ γυναικί Οὐ θανάτῳ ἀποθανεῖσθε explains why the title Geneseos Caput Tertium was mimetically used.

{3} qv. A Different Emphasis.

{4} qv. https://wyrdsister.wordpress.com/2017/11/20/western-paganism-and-hermeticism/

{5} The article is included as Appendix 3 in the now somewhat dated pdf compilation published in 2015, Bewraying The Order of Nine Angles.

The compilation is dated because because it contains polemical texts and old versions of texts since updated and revised. As such, the compilation may be of some interest to some interested in or researching the O9A as an example of how the O9A over the years and decades changes and evolves and sometimes issues revised versions of older texts.


Image credits:
° O9A Sigil Of Baphomet
° A modern depiction of The Dark Goddess Baphomet by Richard Moult



A Different Emphasis


Noble Guide To The Dark Arts

O9A Baphomet Sigil


Classic O9A Texts

The Gentleman’s – and Noble Ladies – Brief Guide To The Dark Arts

Outwardly, in terms of persona and character, the true Dark Arts are concerned with style; with understated elegance; with natural charisma; with personal charm; and with manners. That is, with a certain personal character and a certain ethos. The character is that of the natural gentleman, of the natural noble lady; the ethos is that of good taste, of refinement, of a civilized attitude.
                  “The faculty of dark-empathy is one of the qualities that distinguishes the genuine Adept. Some other qualities of the Adept are self-honesty, self-awareness, and self-control, often manifest as these are in a certain noble attitude and thus in the possession of personal manners. Not for the Adept the ill-mannered behaviour of Homo Hubris, distinguished as such untermenschen are by their lack of manners, lack of empathy, and their uncontrollable need to dysfunctionally express themselves and their emotions in public. In one word, Adepts possess ἀρετή. ”

Inwardly, the true Dark – the sinister – Arts are concerned with self-control, discipline, self-honesty; with a certain detachment from the mundane.

That this has been forgotten – or not understood, or not even known among the many latter-day pretenders and poseurs – is a sign of how few genuine Masters, and Lady Masters, there are.

Thus, there is a beauty in the Dark Arts and an exultation of Life, and certainly not a wallowing in the symbols, symbolism and accouterments of death and decay. Thus, there is a natural joy, which can be and often is both light and dark but which is always controlled. Not for the Gentleman, or the Lady, the loss of mastery, the stupefaction that arises from over-indulgence (which over-indulgence can and which does include personal emotion).

Thus, one of the true archetypes of the genuine Sinister Path: Baphomet, the beautiful, mature, lady (fecund Mistress of Earth) whose beautiful outward serenity masks the deadly acausal darkness within which can be released when she chooses. (Life-Birth-Joy-Ecstasy-Safety-Wisdom-Giving-Darkness-Death.)

Thus, another dark archetype: The Master, the true shapeshifter who is and who might not be what they might appear to be; the polite charming gentleman, who might (and who could) kill you or have you killed if there was a good enough reason, but who might reward you (if there was a good enough reason) with beneficence whose source would be unknown to you; the recluse – The Master Acausal Sorcerer – you do not see nor know, except perhaps in dreams, shadows, or fleeting day and night-time glimpses which might perhaps stir a memory, some memory, personal or beyond (Beautiful-Profound-Wistful-Knowing-Danger-Roborant-Wyrdful-Sad) which inspires, or brings new beginnings or balance or perchance a retribution.

To aspire to – to gain – Mastery of The Dark Arts is to experience, and to learn the lessons of self-honesty and self-control; to strive, to dream, to quest, to exceed expectations. To move easily, gracefully, from the Light to the Dark, from Dark to Light, until one exists between yet beyond both, treating them (and yourself) for the imposters they (and you) are.

Mastery begins with Internal Adept, and it is from noble cultured – gentlemanly or lady-like – Adepts that candidates for the inner ONA are recruited.

Order of Nine Angles
119 Year of Fayen

Mousa of Swords, Sinister Tarot, Richard Moult


Image credits:
° O9A Sigil Of Baphomet
° A modern depiction of Baphomet by Richard Moult

A Propaganda Triumph

Order Of Nine Angles


A Propaganda Triumph

We have to admit that we – our pro-NS nexion {1} – and several other O9A nexions and individuals were most pleased by the much read article titled Beyond The Iron Gates: How Nazi-Satanists Infiltrated the UK Underground which was recently published on a well-known and popular internet based music magazine.

For the article enhanced not only the “evil”, the sinister, the neo-nazi, reputation of The Order Of Nine Angles, but also the reputation of David Myatt/Anton Long who was described as “a former mercenary and bodyguard to fascist British Movement leader Colin Jordan” and as having a “lifelong aim of destroying Judeo-Christian culture.”

In addition, the article credited the O9A with having around 2,000 adherents worldwide and speculated about “how many unsolved hate crimes in Europe and the US are O9A style opfers.”

That said, about hype and propaganda, the typos in the article and the spurious “sic” comment – regarding the use of the apostrophe followed by “s” as, for example, in 1970’s, rather than 1970s – as well as the committal by the anonymous author of fallacies such as a dicto secundum quid ad dictum simpliciter and that Incomplete Evidence, reveals the tabloid nature, the coarseness, the mundane, nature, of the article.

For, in respect of their “sic” comment, an apostrophe followed by “s” was an accepted dating convention for decades before some “committees” decided to abandon the former in favour of the latter. As someone mentioned in a comment on the controversy,
                   “when I went to school we were all taught to write 1960’s, etc. The change to omitting the apostrophe is a quite recent one.”

Furthermore, as the O9A wrote in their O9A Esoteric Notes LXXVI,
                  “Standardization of spelling in the English language is a relatively recent convention. For centuries after manuscripts such as Beowulf were written in Old English and for centuries after books were first printed in the English language copyists and authors continued to use different spelling of certain words.
                   For instance from the 16th century (ev) until at least the 19th century (ev) the word now conventionally spelt Alchemy might be spelt Alchymie, alchymye, alkamye, alkemye, alkamy, and alkemie, among other variants, including a variant used in the 18th century in the US State of Virginia: achemy, qv. B. W. Green, Word-book of Virginia Folk-Speech published in 1899.”

That the anonymous author of the How Nazi-Satanists Infiltrated the UK Underground article was possibly unaware of such minutiae is further evidence both of his/her lack of research into the O9A and of the tabloid nature, the coarseness, the mundane nature, of their article. Or – dare we say – was intentional, and thus evidence of its positive (for us) propaganda value and therefore evidence of the “sinister” intent of the anonymous author who was writing for a particular (a mundane) audience.

That so many mundanes have accepted the contents of that article as the gospel truth about the O9A we find most amusing and most indicative.

Indicative, in that their acceptance of such propaganda enhances the “evil”, the sinister, the neo-nazi, reputation, of both The Order Of Nine Angles and of David Myatt.

Amusing, because we are most pleased and have to admit that we imagined that the article might well have been commissioned by, or written by, “one of us”.

TWS Nexion
December 2018 ev

{1} (i) https://wyrdsister.wordpress.com/2018/12/11/the-two-interpretations-of-national-socialism/ and (ii) https://wyrdsister.wordpress.com/2018/03/24/the-o9a-and-atomwaffen-a-summary/