Some Classic O9A Texts – Part Three

Order Of Nine Angles


Selected Septenary Correspondences
According To O9A Aural Tradition

These (esoteric) correspondences and notes compliment and/or further explain those in O9A texts such as Naos.



Some Classic O9A Texts – Part Two
(Facsimile Copies Of Hostia)

Some Classic O9A Texts – Part One


Facsimile Copies Of Hostia

O9A Insight Role
O9A Insight Role


Some Classic O9A Texts: Part Two

Given the recent and on-going interest in the classic three-volume compilation of O9A texts titled Hostia – Secret Teachings of the O.N.A. we provide here pdf versions of a private copy (with some handwritten additions) of the original volumes as published by the Order of Nine Angles in 1992 ev. These original volumes were facsimiles of various typewritten texts which were circulated among O9A initiates, novices, and prospective candidates in the 1980s and 1990s.

Hostia – I

Hostia – II

Hostia – III

In the perspective of the development/evolution of the esoteric philosophy and praxises of the O9A by Anton Long post-1992 ev, following his progress beyond The Abyss and thus achievement of the Grade of Magus, it should be noted that, with a few exceptions, the texts included in Hostia are only relevant to O9A initiates, novices, and prospective candidates. That is, to the first three stages of the O9A Seven Fold Way: Neophyte, Initiate, and External Adept.

         For those interested, a printed version of all three volumes is also available:

§ Hostia: Secret Teachings of the ONA. Edited by Chretien Sauvage and published in 2013. 376 pages. ISBN 978-1493633906.

While there are some typos and transcription errors, this book is in our opinion by far the best printed version of Hostia currently available.

Some Classic O9A Texts – Part One

Order Of Nine Angles


Published below are three Order of Nine Angles texts: the first part of our new and irregular series presenting rather neglected but interesting, and sometimes provocative, classic O9A texts.

1. The first text, dating from 2006, is titled Magick, The Sinister, Aeons, and The Psyche of The Folk, and mentions the O9A view regarding the archetypal importance – for the non-Adept – of one’s ancestral culture, as the following quotation describes:
               “By virtue of being a nexion, an individual is connected to the causal presencing that is Nature, and to those living-beings which are manifest in Nature. One such living-being is the folkish-culture, the folkish-psyche, to which they belong – from which they have come-into-being, as an individual. Basically, this is just a precise way of understanding that all non-Adepts are, or can be or will be, influenced by various unconscious archetypal forces deriving from their ancestors, and their ancestral culture (or way of life) and that, whether they know or not (and they mostly do not know) they are connected to such living-beings. Generally, such a connexion (both unknown and made-conscious) is positive: that is, it tends towards an affirmation of life, and provides the individual with access to certain energies which are beneficial to them.”

The Psyche of The Folk

2. The second text, dating from 2011, is divided into two parts, (i) Mysterium – Beyond The ONA, and (ii) Toward The Sinister Mysterium. Written just before the retirement of Mr Anton Long, it deals in practical terms with the esoteric, the inner, the Aeonic, nature of the O9A, mentioning for instance that
               “what is not important are the details, the means, the tactics, the minutiae – that is, restricting, causal, forms and causally-limited abstract aims are not important. What works, works. What does not work will be abandoned. What is important is that the ONA – beyond its outer current causal name – is a particular sinister presencing, some-thing that now lives (is presenced) in the causal and thus is acausal sorcery.”

Also, albeit briefly described, is the relationship between the ‘sinister’ way and the ‘numinous’ way, with the author mentioning the (esoteric) “knowing of the Unity beyond causal and acausal, beyond all causal forms,” and writing that he himself is
               “nothing unique, just one phenotype: one intimation perhaps of a different human breed; one example of ONA sorcery in the causal and thus presenced, for now, on one planet we call Earth. Just one temporary stage between some-thing in some causal past, and something-else in some causal future – and thus some-thing fallible to be surpassed, in the framework of our causal Time and our dwelling on this planet.”

Beyond The ONA

3. The third text, dating from 2008, and titled Our Testing Way, is both terse and polemical, with the author writing (i) that “the accepted practice for many generations [was] that those who are accorded some responsibility, or who take upon themselves certain esoteric responsibilities or duties, will occasionally and without warning be tested by diverse means,” and (ii) that
               “self-awareness (self-insight) and self-honesty are among our most important qualities, and serve – together with our sinister nature and our Occult abilities and esoteric knowledge – to distinguish us from mundanes.”

The text is also interesting in that it mentions that various
               “modern means of communication tend to rather militate against that self-awareness and self-honesty that grows slowly by means of interior reflexion and pathei-mathos.”

Our Testing Way

AtomWaffen And The O9A, Part Three

Order Of Nine Angles


Here are some extracts from recent twitter posts by investigative journalist Jake Hanrahan who writes for the New York based – and Pulitzer Prize winning – ProPublica. He is currently undertaking an investigation into the National Socialist group AtomWaffen. In one of his “tweets” he kindly provided a link to a copy of “our” latest effort,


             “O9A is strange satanic-fascist umbrella for anyone who follows their brutal ideology. It began in England in the 70s & is believed to have been a brain child of former neo-Nazi turned former jihadist, David Myatt (which he denies).
             This photo – – is allegedly from Denton/Rape’s Instagram account. Here you can see SIEGE, the Atomwaffen ideological handbook, and to the right an O9A patch (the pic on the right for comparison). I’ve also seen a photo of Kaleb Cole with an O9A patch on his jacket.”



Is The O9A Nazi?

The O9A, Satanism, AtomWaffen, And The Media

More On Atomwaffen and The Order of Nine Angles

We Have To Be Honest

Traditional Satanism

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 87 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.

More On AtomWaffen And The O9A

O9A Insight Role
O9A Insight Role


The following quotation is from a recent article by the well-known, well-financed, and influential, anti-fascist organization the American-based Southern Poverty Law Center.


In online neo-Nazi circles, satanic texts are providing the most fodder for debate […] Two of the three texts in question are The Devil’s Notebook by Anton LaVey, founder of the Church of Satan, and Hostia: Secret Teachings of the Order of Nine Angles (O9A), a three-volume collection of manuscripts penned by O9A members. They comprise codices of O9A’s beliefs and practices. {1}

Decades ago, the O9A allegedly came under the control of infamous British neo-Nazi David Myatt, who converted to radical Islam, but renounced his conversion eight years later and returned to esoteric spirituality. The group holds an important position in the niche, international nexus of occult, esoteric, and/or satanic neo-Nazi groups.

The third book is Iron Gates, written by a member of the U.S.-based Tempel ov Blood, a sub-sect of O9A describing itself as “a hybrid between a traditional satanic coven and a (religious) militant order.” […]

Though many in organized neo-Nazism are not convinced [the AWD] turn toward the occult is sincere, others are reaching for their long knives. Some are accused of being Noctulians, O9A-devotees who claim to infiltrate fringe political groups, neo-Nazis among them, to reorient them toward satanism.


{1} Editorial Note: The three volumes of Hostia were originally distributed in the early 1990s and consisted of facsimiles of typewritten O9A texts. pdf versions of these original volumes are available here:


Article Source:



Multiform O9A

Order Of Nine Angles


The Multiform O9A

The Occult cognoscenti have long understood that the Order of Nine Angles (O9A, ONA) is a multiform nexion. That its presencings of ‘acausal energies’ in the causal – via individuals, traditional and offshoot nexions; via propaganda, polemics, mythos, a Labyrinthos Mythologicus, and other means – are outward and multifaceted and just potentially or actually useful causal forms or ideations. That, esoterically, the O9A re-presents and thus reveals what is beyond all such causal forms, past, present, and future, and thus is neither of the Western Left Hand Path nor of the Western Right Hand Path because
             “both the LHP (‘the sinister’) and the RHP (‘the numinous’) are themselves causal abstractions – ideations – which hide both our own nature, the nature (the physis) of other living beings, and the nature of Reality itself.” {1}

For the O9A provides the individual with an opportunity
             “to develop a perception, an understanding, a knowledge – acquired from a personal experience – beyond causal abstractions/forms and thus beyond denotatum; that is, and for example, beyond the illusion of conflicting/ideated opposites, beyond naming/denoting/words, beyond abstract morality, beyond dogma/ideology, beyond the simple principle of causation, and beyond the simplicity of a posited dialectical process.” {1}

This is the personal knowledge of Lapis Philosophicus {2} and thus of “the balancing of the masculous with the muliebral (the sinisterly-numinous) through pathei-mathos both Occult and exoteric.” {3} Which knowledge is of “the living unity beyond the abstract, the lifeless, division and dialectic of contrasting/abstractive/ideated opposites. A division most obvious in the false dichotomy of good and evil, and a division not so obvious in denotatum.” {4}

For among the truths
             “which initiates of the O9A mystic (or the ‘sinisterly-numinous’) tradition personally discover are (i) the unity – the mundus, the Being – beyond the apparent opposites of ‘sinister’ and ‘numinous’, of causal/acausal, of masculous/muliebral, a unity indescribable by ordinary language but apprehensible by esoteric languages and a particular manner of living, and (ii) the transient, temporal, nature of human manufactured causal abstractions and ideations.” {4}

Which is why, for example,

             “one of the axioms of the esoteric philosophy of the O9A is that it is really only possible to apprehend the realm of the acausal (which realm includes but is not limited to the supernatural) by using our (mostly latent) human faculty of empathy – of empathic wordless knowing – and by developing new faculties, such as the one the O9A term acausal-thinking.” {4}

and why the O9A praxis termed The Seven Fold Way cultivates, through Rites such as that of Internal Adept and Occult Arts such as The Star Game and Esoteric Chant, the faculties of empathy, of acausal-thinking, and the enantiodromia – the Arrenothelus (ἀρρενόθηλυς) or the melding, the balancing – of the masculous with the muliebral which can result from the traditional chthonic Rite of the Abyss. {5}

A Personal Anados

While the majority of modern Occultists – and especially self-described ‘satanists’ – have either pretended that the “O9A does not exist” or have focused on or become fixated with the outer, multiform, nature(s) of the O9A such as for example the causal form termed ‘satanism’, the Occult cognoscenti have understood that the esoteric essence of the O9A is the individual and difficult quest for Lapis Philosophicus by means such as The Seven Fold Way. An essence described, by the pseudonymous Anton Long, almost three decades ago:
             “We see our way as guiding a few individuals to self-awareness, to Adeptship and beyond, via various practical and magickal techniques. The emphasis is on guide, on self-development, on self-discovery. There is no religious attitude, no acceptance of someone else’s authority.” {6}

Such sparse revelations – such gems – did not, of course, in the intervening years prevent self-described ‘satanists’ and others from continuing their anti-O9A crusade based on their assumptions regarding the outer, multiform, natures of the O9A, since
             “to access the inner core, an individual has to work their way through the outer layers which, together, form a labyrinth; a labyrinth so labyrinthine that it is easy for a person to become confused, lose their way, or (more usually) just give up. Some individuals, however, inspired (or re-inspired) as they are by the O9A mythos, do succeed. Thus there is, for every candidate – every potential member of the O9A kindred – an initial test, involving them navigating the labyrinth on their own, without any guidance.
              What they find – to the dismay of many – is nothing mysterious or ‘satanic’ or exceptional or difficult to understand or even really secret. For it is only (i) a particular pagan mysticism, and (ii) a particular way of life, and (iii) an individual occult journey (an anados) that will last for several decades, and a journey and a way of life which, if they embark upon them, will take them from ‘the sinister’ toward ‘the numinous’ and thence toward what is beyond both those causal forms.” {7}

But now, since the esoteric essence of the O9A is more widely known – partly due to essays, such revelations, as this and partly through the works, such revelations, noted in the references below – the grammatical tense of the above quotation should perhaps be altered so that it reads “an individual had to work their way through…..There was, for every candidate….”

However, despite such revelations, the majority of modern Occultists – and especially self-described ‘satanists’, and even academics studying modern Western esotericism – remain fixated on (i) the so-called ‘satanism’ of Howard Stanton Levey {8} and (ii) on the outer, multiform, natures of the O9A.

Which, of course, serves to highlight yet again the difference not only between the O9A and other manifestations of modern Occultism, but also between what the O9A assert satanism is and what self-described ‘satanists’, following or inspired by the likes of Howard Stanton Levey and Michael Aquino, believe ‘satanism’ to be.

For the O9A, satanism – in the context of esoterically understanding the O9A – is a practical, an exeatic, defiance: an initiate pathei-mathos, a learning experience, where one exults

             “in life itself: a sinister life is, or should be, one where there is an intensity; where there is action, in the world; where there is a will harnessed to a goal – any goal; a desire to experience, to know; to quest; where there is an arrogant determination to not accept the norms, the answers, the limits of and set by others.
             Nothing is too dangerous for us; nothing is forbidden. We experience to test ourselves; to learn.
              There is a pushing of one’s body to – and beyond – its limits; enduring, to go beyond endurance to that wonderful bliss of almost exhaustion when a goal has been achieved and one has felt, been, an exquisite harmony of mind and body and ethos through sheer concentration on what is being done.
              There is the acceptance of challenges – especially by ourselves. And if we have no challenges, we make or create some.” {9}

That is, it is an initiate pathei-mathos, a learning experience, which one, via a praxis (an anados) such as The Seven Fold Way, moves on from: toward Lapis Philosophicus.

Yet, for those following or inspired by the likes of Howard Stanton Levey, satanism is just a euphemism for egoistic fantasies and for a life-long wallowing in a mundane self-indulgence.

Rachael Stirling
129 yf

{1} R. Parker. The Sinisterly-Numinous O9A, e-text, 2013. The text is (as of February 2018 ev) available at

{2} qv. Alchemy And The Sinisterly-Numinous Tradition in the 2016 pdf compilation The Esoteric Hermeticism Of The Order Of Nine Angles. The text is (as of February 2018 ev) available at

{3} Rachael Stirling. Distinguishing The O9A, e-text, 2016, v.1.03. The text is (as of February 2018 ev) available at

{4} R. Parker. The Pagan Mysticism Of The O9A, 2014 e-text. The text is included in the book The Pagan Order Of Nine Angles, CreateSpace, 2015, ISBN 9781518885143.

In respect of pathei-mathos and the cultivation of empathy in O9A esoteric tradition, qv. the 2017 pdf compilation Pathei-Mathos, Empathy, And The Order Of Nine Angles. The text is (as of February 2018 ev) available at

{5} In respect of Arrenothelus, qv. the section titled Aρρενόθηλυς: Alchemical And Hermetic Antecedents Of The Seven Fold Way in The Esoteric Hermeticism Of The Order Of Nine Angles. The text is (as of February 2018 ev) available at

In respect of enantiodromia and Rite of the Abyss, qv. the O9A text Enantiodromia – The Sinister Abyssal Nexion. The text is included in the 1460 page, 55 Mb pdf compilation Complete Guide To The Order of Nine Angles, Seventh Edition, 2015, which is a complete guide to the O9A’s traditional, complex, and initiatory Seven Fold Way. The text is (as of February 2018 ev) available at

A more modern and simplified version of Seven Fold Way is described in R. Parker, The Seven Fold Way Of The Order Of Nine Angles: A Modern Practical Guide, e-text, 2017 v.1.03. The text is (as of February 2018 ev) available at

The traditional chthonic Rite of the Abyss is described in the Appendix of Pathei-Mathos, Empathy, And The Order Of Nine Angles. The text is (as of February 2018 ev) available at

{6} Letter from ‘Anton Long’ to Michael Aquino of the Temple of Set, dated 20th October 1990 ev. The typewritten letter was published in facsimile in The Satanic Letters of Stephen Brown, Thormynd Press, 1992, volume I.

{7} R. Parker. O9A Esotericism: An Initiated Apprehension, e-text, 2014. The text is included in the book The Pagan Order Of Nine Angles, ISBN 9781518885143.

{8} That no one, outside of the O9A, seems to use the real name of ‘Anton LaVey’ when discussing modern ‘satanism’ is interesting, indicative, and somewhat amusing.

{9} Anton Long. The Joy Of The Sinister. 114yf. The text is included in the book The Joy Of The Sinister: The Traditional Satanism Of The Order Of Nine Angles, CreateSpace, 2015, ISBN 9781518679001.

The Occult Phantom Menace, Part Seven

O9A Insight Role
O9A Insight Role


AtomWaffen Division And The O9A

Editorial Note: Herewith another addition to our occasional series on how the O9A is perceived (often via the medium of the internet) by certain individuals, and which perception often seems to unwittingly aid the O9A’s Labyrinthos Mythologicus. Thus, the O9A mythos seems to have developed a life of its own, independent of “us”, and as “we” surmised some years ago no longer requires – and has for some years not required nor received – any input from the likes of “us”, as is only right and fitting given the presencing of Phase Three. {1}


The following quote is from a February 2018 item on Facebook, which item echoes many other recent posts on various blogs and forums about AtomWaffen Division which, apparently, is a paramilitary neo-Nazi and anti-democratic organization based in the United States linked to five murders since 2017:

             “The Meat Of The Post: Order of Nine Angles is a bunch of hardline Nazi Satanists. AWD’s [AtomWaffen Division] leader “Rape” involved himself with an O9A splinter called TEMPEL OV BLOOD, who were trying to become VAMPIRES, or as they dorkily call them “NOCTULIAN”. O9A is fucked apart and not on most Satanists’ OR Antifascists’ radar. They’d mostly faded into obscurity but like all awful Right Wing Extremism they’re seeing a sudden resurgence and theirs in particular is troubling. This is the group worth doing further research into and learning more about, because this is the group you’ll see popping up more and more frequently in Fascist movements.”

As some anonymous person wrote on some internet forum:

             “If you want to learn more about [the Order of Nine Angles, a Satanic occultist group] and why a lot of [the Atomwaffen Division] members (even some leadership, not all) are a part of such things you should read Liber 333…”

Little wonder then that O9A websites – such as – and O9A blogs – such as – have experienced a dramatic increase in traffic in recent months.


{1} Regarding the three phases/iterations, qv. the mimetically named O9A text Geneseos Caput Tertium.



The Muliebral Numinous

Order Of Nine Angles


A Note On The Muliebral Numinous

The following Note compliments a previous Note of ours – titled A Note Regarding The Term Numinous {1} – in which previous Note we provided the necessary historical and metaphysical context for understanding that term, and which context reveals, contrary to a popular misunderstanding, that the term ‘numinous’ – implying “of or relating to a god or a divinity, revealing or indicating the presence of a divinity; divine, spiritual” – was used in English centuries before Rudolf Otto appropriated it to describe mysterium tremendum et fascinans and thus restricted it to religions and to religions experience, which restrictive religious use is quite different from Myatt’s metaphysical usage:
           “The numinous is what manifests or can manifest or remind us of (what can reveal) the natural balance of ψυχή; a balance which ὕβρις upsets. This natural balance – our being as human beings – is or can be manifest to us in or by what is harmonious, or what reminds us of what is harmonious and beautiful.”


A Note On The Muliebral Numinous

In the Numinous Metaphysics chapter of his 2017 book Tu Es Diaboli Ianua, David Myatt iconoclastically wrote that in his view “the numinous is primarily a manifestation of the muliebral and can be apprehended through a personal, an interior, balance between masculous and muliebral.” {2}

He then asks the important and relevant question as how can the “numinous balance between masculous and muliebral be metaphysically expressed, given that the culture of pathei-mathos has moved us, or can move us, beyond anthropomorphic deities, whether male or female; beyond myths and legends; beyond reliance on texts regarded as sacred and/or as divinely inspired; and even beyond the need for denotatum and religion.”

If one accepts Myatt’s understanding of the numinous as “primarily a manifestation of the muliebral” then it follows that all extant representations of the numinous, from Christianity, to Islam, to Judaism, to Buddhism, to most contemporary pagan revivals, as well as ancient Greco-Roman paganism, do not or did not adequately presence the numinous.

For such a muliebral presencing would, according to Myatt, be manifest in “a predominance of female deities; or in a dominant female deity; in legends and myths which celebrate muliebral virtues, such as empathy, sensitivity, gentleness, compassion.”

Hence a modern and metaphysical presencing of numinous would be “beyond the need for denotatum,” {3} whether the denotatum be a named anthropomorphic divinity or named divinities, or whether such denotatum involves texts, since it is manifest “in a personal weltanschauung and not in a religion; has no hierarchy; no creed, no article or articles of faith; and no texts whether written or aural.”

Thus the numinous is not and cannot be – as Rudolf Otto argued in his Das Heilige – manifest in the Old and New Testaments of Christianity (chapters X, XI); nor is it manifest in the writings and sermons of preachers such as Martin Luther (chapters XII); nor in anything – ancient or modern – which involves ‘worship’ (chapter XIII ff). Nor even in some philosophical theory and thence described by a term such as a priori (chapter XVII).

Which would seem to lead us back to Myatt’s understanding of empathy as a human faculty which cannot exist beyond the personal horizon of the individual, with the knowing gleaned by such a faculty limited to the immediacy-of-the-moment {4}. As a human faculty, it does not involve denotatum, and is personal and individual {5}. For empathy “reveals or can reveal the nature (the physis) – sans abstractions/ideations/words – of Being, of beings, and of Time.” {6}

This empathic revealing – involving as it does a συμπάθεια (sympatheia) with ‘the living other’ – naturally inclines a person toward muliebral virtues such as compassion {7}. Thus,
             “morality resides not in some abstract theory or some moralistic schemata presented in some written text which individuals have to accept and try and conform or aspire to, but rather in personal virtues that arise or which can arise naturally through empathy, πάθει μάθος, and thus from an awareness and appreciation of the numinous. Personal virtues such as compassion and fairness, and εὐταξία, that quality of self-restraint, of a balanced, well-mannered conduct.” {8}

In effect, empathy presences – provides an apprehension of – the numinous, revealing the natural balance of ψυχή, and what upsets or can upset that balance within us as individuals. This leads him to suggest that
             “the basis for numinous social change and reform is aiding, helping, assisting individuals in a direct and personal manner, and in practical ways, with such help, assistance, and aid arising because we personally know or are personally concerned about or involved with those individuals or the situations those individuals find themselves in. In brief, being compassionate, empathic, understanding, sensitive, kind, and showing by personal example.” {9}

However, in his Tu Es Diaboli Ianua, he expands upon this by writing that the personal, the interior, balance between masculous and muliebral involves
             “a new civitas, and one not based on some abstractive law but on a spiritual and interior (and thus not political) understanding and appreciation of our own Ancestral Culture and that of others; on our ‘civic’ duty to personally presence καλὸς κἀγαθός and thus to act and to live in a noble way. For the virtues of personal honour and manners, with their responsibilities, presence the fairness, the avoidance of hubris, the natural harmonious balance, the gender equality, the awareness and appreciation of the divine, that is the numinous.”


For many people, all this will seem hopelessly idealistic, or impractical. Others will dismiss it as irrelevant because of how they perceive our ‘human nature’, believing that “what a piece of work is Man,” no more, no less than a talking beast who happens to walk upright.

But a few might perceive it as the musings of a modern mystic, or as the musing of someone “Above Time”, for such musings are only, as Myatt himself admits, the fallible result of his own pathei-mathos (8}.

Three Wyrd Sisters


{1} The essay is included in the following document:

{2} Since Myatt goes to explain what he means by both masculous and muliebral it is worth quoting the passage from Tu Es Diaboli Ianua in context:
             “If the numinous is a presencing, and an apprehension by us, of the divine, of the sacred, then is divinity, is the sacred, the sole domain of, a presencing of, the masculous – or such that the masculous dominates – or is it the domain of the muliebral; or the domain of such a balance between masculous and muliebral as the culture of pathei-mathos seems to indicate it is and should be. My own pathei-mathos certainly indicates that the numinous is primarily a manifestation of the muliebral and can be apprehended through a personal, an interior, balance between masculous and muliebral.

        “A masculous presencing is and has been manifest in a predominance of male deities; or in a dominant male deity; and/or in legends and myths which celebrate masculous values, such as competitiveness, a certain harshness, a desire to organize/control, a perceived conflict between some-thing, some abstraction, denoted ‘good’ and some-thing, some abstraction, denoted as ‘evil’, and a following of or an adherence to abstractions in general (such as a perceived divine law or some interpretation of religiosity) over and above personal love. Considered exoterically – not interiorly, not esoterically – a masculous presencing is manifest in a religion, with the attendant organized worship and devotion, with there existing a hierarchy, a creed or an article or articles of faith, and usually some texts, whether written or aural, regarded as sacred and/or as divinely inspired and which invariably require interpretation.

        “A muliebral presencing is or would be manifest in a predominance of female deities; or in a dominant female deity; in legends and myths which celebrate muliebral virtues, such as empathy, sensitivity, gentleness, compassion; and in the perception that personal love should triumph over and above adherence to abstractions. Considered exoterically – not interiorly, not esoterically – a muliebral presencing is manifest in a personal, varied, worship and devotion; in a personal weltanschauung and not in a religion; has no hierarchy; no creed, no article or articles of faith; and no texts whether written or aural.

        “Historically, it seems that revealed religions such as Christianity, Islam, and Judaism primarily manifest a presencing of the masculous […]

        “Historically, while the paganus apprehension of Greco-Roman culture was also primarily masculous it did presence aspects of the muliebral, manifest for example in female deities such as Athena, Artemis, and Gaia, and thus was somewhat more balanced, more harmonious in terms of re-presenting our human physis, than Christianity.”

{3} In a footnote in Tu Es Diaboli Ianua, Myatt explains that he uses “the term denotatum – from the Latin, denotare – in accord with its general meaning which is to denote or to describe by an expression or a word; to name some-thing; to refer that which is so named or so denoted. Thus understood, and used as an Anglicized term, denotatum is applicable to both singular and plural instances and thus obviates the need to employ the Latin plural denotata.”

{4} The Numinous Way of Pathei-Mathos. 2013. Part I. Wisdom, Pathei-Mathos, and Humility.

{5} Op.cit. Part III. Some Personal Musings On Empathy.

{6} Op.cit. Appendix II.

{7} Op.cit. Part I. An Appreciation of The Numinous.

{8} Op.cit. Part V. Modern Society and The Individual.

{9} Op. cit. Preface.



The Sinister Feminine And Homo Hubris