Seofonfeald Paeth

Order of Nine Angles

O9A

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The Seofonfeald Paeth trilogy is a 300 page gratis open source pdf document of post-2011 O9A texts and is intended for (i) those who have an interest in learning about an esoteric tradition with roots in Greco-Roman culture, Hellenistic mysticism, and Renaissance Occultism, and/or (ii) those curious about the Occult philosophy and praxis of the Order of Nine Angles, and/or (iii) those who are already associated with the O9A movement and who aspire to, or have already achieved, the O9A grade of Internal Adept on the O9A Seven Fold Way.

Seofonfeald Paeth consists of the latest editions of three O9A books, first published separately in 2019, titled Feond, Baeldraca, and Tyberness.

The title of the trilogy is the slightly amended Old-English spelling of the modern term The Seven Fold Way. Unamended it would read þ seofonfeald pæþ where þ is the “thorn” letter.

The work is issued under the Creative Commons license Attribution-NoDerivs 4.0 and can be freely copied and distributed according to the terms of that license.

Seofonfeald Paeth Trilogy
(pdf)

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Empathy And The O9A

Order of Nine Angles

O9A

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Editorial Introduction

Given how the Order of Nine Angles (O9A, ONA) has been misleadingly portrayed in the last few years in the Media {1}, and even in Courts of Law, {2} we reprint here an article published in 2011 about the importance of empathy in O9A tradition.

The article was subsequently included in the 2019 book titled Tyberness (ISBN 978-1696821742) and which book was part of a trilogy that presents an initiated and detailed understanding of both O9A esoteric philosophy and of the Occult methods of the O9A. The two other books in the trilogy are Feond (ISBN 978-1687255624) and Baeldraca (ISBN 978-1689931953).

A rare O9A manuscript dating from the early 1980s, dealing with the O9A Rite of Nine Angles, emphasized the importance of women and of empathy in O9A tradition, stating that

“only through the female are the forces represented by the three alchemical substances and their nine combinations capable of being released in a physical way […] It is the empathy the individual possesses for their surroundings and the forces that makes the rite successful. Such empathy is the only aim of the grade ritual of internal adept and, indeed, of initiation itself.”

This rare manuscript was published, in the 1980s, in Stephen Sennitt’s LHP Nox zine, and was later included in the book The Infernal Texts: Nox & Liber Koth, Falcon Publications, 1997, ISBN 978-1935150732.

A reading of Dyssolving: Diary of an Internal Adept {3} also highlights the importance of empathy in O9A tradition, with the Rite of Internal Adept designed to cultivate in the candidate the human faculty of empathy in relation to Nature.

TWS Nexion
Oxonia
October 2019 ev
v.1.03

{1} LA Weekly, May 2, 2018. Chicago Reader‎, Dec 14, 2018. The Independent‎, Feb 18, 2019. The Daily Telegraph, Feb 17, 2019. The Sun, 22 Feb 2019. The Times, March 22 2019.

{2} At the October 2019 trial at Manchester Crown Court of a teenager charged with terrorism offences, the prosecuting counsel – Michelle Nelson QC – stated that the O9A is “self-consciously explicitly malevolent” and is the “most prominent and recognisable link between Satanism and the extreme right,” and that a “things to do” list written by the defendant included the entry “shed empathy”.

{3} https://omega9alpha.files.wordpress.com/2019/11/diary-internal-adept-v1.pdf

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The Place of Empathy in the Esoteric Tradition of the Order of Nine Angles

The Order of Nine Angles considers empathy to be important, and a natural human faculty; a faculty which enables an intuition concerning – a knowing, an experience of – other humans, other Earth-dwelling life, of Nature [1], and of the Cosmos (‘the heavens’) beyond the planet which is currently our home. The knowing that empathy provides is that of a-causality; of ourselves as a nexion, and of the non-linear connexions which bind all living beings because such beings are alive.

In effect, empathy provides a wordless (an esoteric) understanding – a perception – of the nature of living beings, and this perception compliments the perception of phenomena by means of the observations and experiments which forms the basis for scientific knowledge. Thus can empathy – when cultivated, developed, and used – extend the limited knowledge, and the limited understanding, of Reality that we may obtain from science.

In the O9A, the cultivation of the faculty of empathy is an essential part of the training of the initiate as it is considered to be one of the many esoteric skills which Adepts must possess, and – indeed – as one of the esoteric skills which distinguishes an Adept from a non-adept. Thus, when consciously cultivated and developed by esoteric means [2], empathy is a Dark Art; and the skill, the faculty, so used by an Adept is and has been variously described by the terms esoteric-empathy, dark-empathy, sinister-empathy, and sinisterly-numinous empathy.

The rudiments of this skill – of this particular esoteric Dark Art – can be learnt by undertaking the standard (the basic) Grade Ritual of Internal Adept, which Ritual lasts for one particular alchemical season (around three months) [3]. Mastery of this Dark Art involves – with one known exception [4] – undertaking the advanced Rite of Internal Adept, which lasts for a different alchemical season (at least six months, sometimes longer depending on geographical location).

However, further development of this skill, this faculty, is, while exceedingly difficult, possible according to O9A tradition and involves a successful completion of the traditional, the Camlad (the Rounwytha) Rite of The Abyss [5], and it is this further – this advanced – development and then the use of the faculty of empathy which not only distinguishes the Magus/Mousa but which also provides them with a deep insight into the true nature of Reality and thence the beginnings of wisdom.

            The esoteric technique that is the O9A Rite of Internal Adept has been shown, by many decades of experience, to work in cultivating the faculty of empathy, and thus in developing the skill of Dark Empathy. During this Rite, the candidate has nowhere to hide – they are alone, in a natural and non-urban environment, bereft of human contact; bereft of diversions and distractions; bereft of comforts and especially bereft of the modern technology that allows and encourages the rapid and vapid and mundane communication of abstractions and impulsive emotions and responses.

All the candidate has are earth, sky, weather, whatever wildlife exists in their chosen location – and their own feelings, dreams, beliefs, determination, and hopes. They can either cling onto their ego (their presumed separate self-identity) and their past – onto the mundane world they have chosen to temporarily leave behind – or they can allow themselves to become attuned to the natural rhythm of Nature and of the Cosmos beyond, beyond all causal abstractions: beyond even those esoteric ones manifest, for instance, in the Septenary Tree of Wyrd, which are but intimations, pointers, symbols, toward and of the acausal essence often obscured by causal forms and by written and spoken words, and which acausal essence such a development of empathy provides a wordless and an esoteric understanding of.

Thus does this Rite affect, and change, the candidate, and thus does it serve as the foundation for the next stage of the journey, some years hence: the move toward, into, and beyond The Abyssal Nexion, and which nexion is where the beginnings of wisdom can be found.

O9A
122 Year of Fayen
v. 1.07

Notes

[1] We consider Nature to be a type of being. That is, Nature is something alive which has the property of existence; which changes, and which causes or brings about changes in those other types of living being – those species of living beings – which are part of Nature. That is, Nature is the animating force which imbues living beings here on Earth with the property of life and which causes or brings about changes in such living beings.

[2] This conscious cultivation and development of esoteric skills – in this case of empathy – is one of reasons for the existence of esoteric, Occult, groups such as the Order of Nine Angles. For such esoteric groups have the knowledge, the personal experience, the traditions, the techniques, to facilitate and encourage such skills, and which skills enable the interior, personal, alchemical, change in the individual – the journey from Initiate to Adept and beyond – which it is one of the aims of all genuine esoteric groups to encourage.

[3] The basic or standard Rite is given in O9A texts such as Naos, and involves the candidate in dwelling alone in an isolated wild area for at least three months.

[4] The one exception is the Rounwytha – the rare individual (who is usually of the female gender) who is naturally gifted with this still uncommon faculty. Refer to The Rounwytha Way In History and Modern Context.

[5] This Rite is given in The Abyssal Nexion, and involves the individual living in isolation in a dark cave or cavern for a lunar month.

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Related:
Is The O9A Neo-Nazi?

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O9A Glossary Of Terms Updated

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Order Of Nine Angles Sigil

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The Glossary of Order of Nine Angles Terms has been revised, and the new version – v.5.03 – supersedes previous versions.

A Glossary Of O9A Terms
(pdf)

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Printed Copy of Tyberness

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Richard Moult: The Ice House

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A printed edition of Tyberness is now available for those who prefer a hardcopy rather than the digital (pdf) version. {1}

Tyberness – Order Of Nine Angles. Toward The Abyss.
ISBN: 978-1696821742. 86 pages. 2019

As previously mentioned, this is the final volume of the trilogy – Feond, Baeldraca, Tyberness – that represents the last word on the O9A insofar as its public personae are concerned. For there will be no more public intimations of the esoteric O9A way, as befits the move to O9A phase III.

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{1} The digital version is available at https://omega9alpha.files.wordpress.com/2019/10/tyberness-v2a-print.pdf

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Related:

Book Reviews: Feond, and Baeldraca

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Image Credit:
Richard Moult: The Ice House


Tyberness: Toward The Abyss

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Order Of Nine Angles Sigil

Tyberness: Toward The Abyss
(pdf)

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This 86-page collection of post-2011 Order of Nine Angles (O9A, ONA, ω9α) texts supplements the two volumes Feond and Baeldraca and like those compilations of self-contained recent (post-2011) O9A texts is intended for (i) those who have an interest in learning about an esoteric tradition with roots in Greco-Roman culture, Hellenistic mysticism, and Renaissance Occultism, and/or (ii) those curious about the Occult philosophy and praxis of the O9A, and/or (iii) those who are already associated with the O9A movement and who aspire to, or have already achieved, the O9A grade of Internal Adept on the O9A Seven Fold Way.

The three volumes represent “the last word” on the O9A insofar as its public personae are concerned. For there will be no more public intimations of “the esoteric O9A” way, as befits the move to O9A phase (iteration) 3.

The title – Tyberness – is a variant spelling of the old Anglo-Saxon tiberness, and means “Destruction, Immolation, Sacrifice.”

TWS Nexion
Oxonia
2019 ev

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Contents:

° Preface
° O9A: Beyond Satanism?
° Evolving Beyond The Original Satanic Paradigm?
° Progressive, Traditional, Or Synthesis?
° Insight Rôles: The Historical And Esoteric Context
° Selected Septenary Correspondences
° Concerning The Different Versions Of O9A Texts
° The Question Of O9A Culling
° Culling And The Code of Kindred Honour
° Culling: Another Academic Misinterpretation
° Empathy in the Esoteric Tradition of the O9A
° Fayen, Afsana, Yusra, And The Green Damask Room
° Regarding O9A Phase Three
° Playing The Sinister Game – A Brief ONA History
° The Latin Picatrix, The Arabic Ghayat al-hakim, And The O9A
° Notes On O9A Ontology And The Ruhaniyyat
° Esoteric Philosophy Of The Order Of Nine Angles
° On Leaving, Joining, Leadership, and Time
° Vindex – Mythos And Logos
° Toward The Abyss – A Guide for the Internal Adept
° Sunedrion

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Book Reviews: Feond, and Baeldraca

Baeldraca Book

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Feond: Order Of Nine Angles – Toward Internal Adept.
2019. 110 pages, ISBN 978-1687255624

Baeldraca: Order Of Nine Angles,
2019. 105 pages, ISBN 978-1689931953

With the publication in 2019 of two printed books about the O9A – Feond, and Baeldraca – the public profile of the O9A is taken to the “next level”. A level beyond the type of satanism and the neo-nazi occultism that the O9A is, rightly or wrongly, notorious for, and thus beyond the texts contained in much earlier books such as Naos, The Black Book of Satan, and Hostia.

The new books, which compliment each other, contain a selection of post-2012 texts which deal with O9A occultism and traditions, and the knowledge and the understanding expected of the O9A Internal Adept, the stage – on the O9A Seven Fold Way – beyond the early stages of Initiate and External Adept and which early stages books such as Hostia deal with.

Most of the knowledge imparted in the two hundred or so pages of these new books will be unfamiliar to those students of the occult, and to academics, who have concentrated on studying the Qabalah based and “goetic” traditions of the Hermetic Order Of The Golden Dawn and of the likes of Mr Aleister Crowley and Michael Aquino. The knowledge will also be unfamiliar to those who follow or who study the modern ‘satanism’ of showman Howard Stanton Levey, better known under his alias of Anton LaVey.

The post-2012 texts will also disappoint those who expect to find ‘satanic rituals’ or heretical diatribes, for when not eruditely informing readers about obscure occult topics – such as sorcery in Virgil’s Aeneid, or the Greek origin of the name Baphomet – the texts deal with esoteric philosophy and how O9A esotericism and methods are related to Hellenic and Hermetic mysticism, to Renaissance alchemy, and to the neglected paganism of a septenary anados or quest. That most of the texts includes copious footnotes containing references to other O9A texts and to works such as the Corpus Hermeticum, will also deter many readers.

In consequence the books are niche products and well express the pagan, classical, Western, notion of καλὸς κἀγαθός which, as texts such as the one titled Appreciating καλὸς κἀγαθός and the O9A in the Feond book describe, could be considered to reveal the type of personal character which it is one of the main aims of the O9A Seven Fold Way to encourage and create.

Which character is the opposite of the egoistic type encouraged by the likes of Crowley, by Levey and by modern practitioners of a Hebrew indebted qabalistic Left Hand Path. A difference that Anton Long and those of the “inner O9A” {1} have pointed out many times before and after 2012. {2}

In regard to satanism and neo-nazism, the text The Alleged National Socialism Of The O9A in the Feond book references neglected explanations by “Anton Long” in the early 1990s. Which explanations are that both satanism and neo-nazism are considered to be causal forms, ideas, which could be used to achieve certain Aeonic – “sinister” – goals or which can be useful as Insight Roles, as learning experiences, by the Initiate or the External Adept.

“To achieve the strategic goals, certain tactics have to be used. This means involvement ‘in the world’ by some individuals/members – for instance, the disruption of society, the creation/manipulation of certain forms.” {3}

To conclude, the books will be useful not only to those, such as students of the occult and academics, who seek to understand the O9A, its traditions and occult roots and how it differs from other modern occult groups and movements, but also to those who have begun their own anados, their own journey, or who are considering making such a journey, along the difficult, the dangerous, O9A Seven Fold Way

R Parker
Shropshire
September 2019 ev

{1} The Inner O9A – also known as the Inner ONA – is the exoteric name given to a small group of individuals who were recruited or trained or guided by “Anton Long” and who have achieved the Grade of Internal Adept or (more recently) who follow the O9A Rounwytha tradition. They are all personally known to each other and have an established tradition of meeting every three or so years at a Sunedrion, often at Oxford following the end of Trinity Term.

The short story Sunedrion – A Wyrdful Tale fictionalizes one such Sunedrion, and is available at https://omega9alpha.files.wordpress.com/2014/06/o9a-sunedrion-v3.pdf

{2} Refer to O9A texts such as (i) Culling As Art, (ii) The De-Evolutionary Nature of Might is Right, (iii) The Gentleman’s – and Noble Ladies – Brief Guide to The Dark Arts, and (iv) The Puffery That Is The Satanic Bible.

The texts are usefully collected in a pdf document: https://omega9alpha.files.wordpress.com/2019/08/o9a-development-arete.pdf

{3} Letter dated 6th September 1992 eh and addressed to a Mr Austen, quoted in Feond.

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Baeldraca

Order of Nine Angles

O9A Septenary System

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Baeldraca
(pdf)

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This 105 page collection of post-2012 Order of Nine Angles (O9A, ONA, ω9α) texts is a companion volume to the Feond compilation {1} and thus like that compilation is intended for (i) those who have an interest in learning about an esoteric tradition with roots in Greco-Roman culture, Hellenistic mysticism, and Renaissance Occultism, and/or (ii) those curious about the Occult philosophy and praxis of the O9A, and/or (iii) those who are already associated with the O9A movement and who aspire to, or have already achieved, the O9A grade of Internal Adept on the O9A Seven Fold Way.

In addition, the esoteric knowledge contained in the diverse O9A texts included in this book can provide a means for the O9A initiate to overcome some of the perils they may encounter during the early stages of the O9A Seven Fold Way.

TWS Nexion
Oxonia
August 2019 ev

{1} Available both as a gratis pdf download – from Feond – and as a printed book: Feond: Order Of Nine Angles – Toward Internal Adept, 2019, ISBN 978-1687255624.

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Contents

° Preface
° Historical Origins Of The Septenary System Of The O9A

° Introduction: The Physis Sorcery of Naos.
° Physis, The Corpus Hermeticum, And The Ancient Hermetic Quest For Immortality.
° The Seven-Fold Way And Acausality.
° Arabic And Alchemical Influences.
° The Complete Seven-Fold Way
° The Rite Of The Abyss and Beyond
° Conclusion: The O9A In Esoteric Perspective.

° Alchemy And The Sinisterly-Numinous Tradition
° Explaining The Acausal: A Metaphysical Theory
° The Pagan Mysticism Of The O9A
° O9A Esotericism: An Initiated Apprehension
° A Note Regarding Kitab al-Aflak
° The Adeptus Way and The Sinisterly-Numinous
° Azoth: Western Alchemy And The Seven Fold Way
° On The Anti-Patriarchal O9A Ethos
° On Native Egyptian Influence In The Corpus Hermeticum
° Flavius Josephus: Unreliable Witness
° Authority, Learning, and Culture, In O9A Tradition
° The Authority Of Individual Judgement: Interpretation And Meaning
° The Septenary Anados and Life After Death
° Appendix I: Illustrations
° Appendix II: Two Esoteric Chants
° Appendix III: Of Star Gates And Nexions
° Appendix IV: The Acausal And ὁ θεός
° Appendix V: A Glossary of Order of Nine Angles Terms

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Feond: Toward Internal Adept

Order Of Nine Angles Sigil
O9A Sigil

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Following several requests we have collected a few of the more arcane post-2011 (ev) O9A texts into a 110 page book. The book is titled Feond: Toward Internal Adept.

Feond is an old Anglo-Saxon word – variously meaning “foe”, “an enemy”, or “fiend”, or “devil” – and is appropriate given how the O9A is often perceived by other Occultists and by the mainstream media.

The texts included in this book deal with the Occult philosophy of a Western tradition older than the modern Qabalah based Occultism of other groups and movements. These advanced O9A texts – and the knowledge they impart – are likely to be of use to those who have an interest in learning about an esoteric tradition with roots in Greco-Roman culture, Hellenistic mysticism, and Renaissance Occultism, and/or those who are already associated with the O9A movement and who aspire to, or have already achieved, the O9A grade of Internal Adept.

The book takes the public profile of the O9A to “the next level”, beyond earlier O9A works such as the compilation Naos, the Black Book of Satan, and the three volumes of Hostia. Which early works were and are relevant to only the first three stages – Neophyte, Initiate, External Adept – of the O9A Seven Fold Way. Some of the texts have been slightly revised since they were first circulated.

As befits O9A support of initiatives such as “copyleft” and Gratis Open Access, the book is available as a free, public, pdf document and as a printed book:

Feond: Toward Internal Adept
(pdf)

Rachael Stirling, Feond: Order Of Nine Angles – Toward Internal Adept,
ISBN 978-1687255624.

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Contents

° Preface
° O9A 101
° The Esoteric Learning Presenced Through Pathei-Mathos
° The Seven Fold Way Of The Order Of Nine Angles:
           I. The Seven Stages
           II. Insight Roles
           III. Grade Rituals
           IV. The Septenary System
           V. Self-Initiation
           VI. The Rounwytha Option
           VII. An O9A Occult Rite
° The Deofel Quintet
° Labyrinthos Mythologicus
° The Tree Of Wyrd And The Star Game
° The Aesthetic Of The O9A
° The Avenging Alastoras
° The Numinous, Empathy, And The O9A
° The Nine Angles And Acausal Energy
° Appreciating καλὸς κἀγαθός and the O9A
° Mimesis, Sinister Sorcery, And Anglicized Names
° Archaic Spelling In O9A Esoteric Tradition
° Western Pagan Curses And Invocations
° Notes On The Corpus Hermeticum
° Non-English Names And Terms In O9A Tradition
° The O9A Art Of Shrenching
° The Alleged National Socialism Of The O9A
° De Vita Coelitus Comparanda
° Esoteric Note On The Somnium Scipionis Of Cicero
° Esoteric Calender Dates and Aural Traditions
° Sorcery In Virgil’s Aeneid
° Baphomet – An Esoteric Signification
° Appendix: The Geryne of Satan

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O9A: The Development Of Arete

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Order Of Nine Angles Sigil

O9A Sigil

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Classic O9A Texts
The Development Of Arête

Contents:

° Concerning Culling as Art
° The De-Evolutionary Nature of Might is Right
° The Gentleman’s – and Noble Ladies – Brief Guide to The Dark Arts
° The Puffery That Is The Satanic Bible

The Development Of Arête
(pdf)

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O9A: Appreciating Kalos Kagathos

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Order Of Nine Angles Sigil

O9A Sigil

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Appreciating καλὸς κἀγαθός and the O9A
(pdf)

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Extract:

As the authors of the text Some Questions And Answers About The Order of Nine Angles 2019 write, the Occult movement that is the Order Of Nine Angles (O9A) is

“a means whereby the current Aeon, distorted by the Magian, can be undermined and replaced by a new Aeonic civilization with a new ethos and with a new mythos which presences that ethos. That new ethos is an essentially pagan one evolved from the Greco-Roman and Western notion of καλὸς κἀγαθός, of τὸ καλόν (the beautiful) and τὸ ἀγαθὸν (the honourable) manifest as these are in the O9A Code Of Kindred Honour and in the balancing (ἀρρενόθηλυς) of the masculous and the muliebral via the enantiodromia that is the Seven Fold Way and presenced as that balance is in the Grade Rituals of Internal Adept and of The Abyss.”

Where the ancient Greek term καλὸς-κἀγαθός in the context of the O9A means a certain type of individual; a type of individual well-described in the 122 Year of Fayen text Concerning Culling as Art – an extract from which is given below – and which individual has a particular personal character revealed in and by their behaviour and by the deeds they have done in the real world.

Revealing, and to an extent creating, this type of personal character is one of the main aims of the O9A Seven Fold Way (7FW) with its physical challenges, its difficult and testing Insight Roles, and its Grade Rituals, especially the Grade Rituals of Internal Adept and of The Abyss. All of which were designed to test and to challenge the initiate as well as provide opportunities for both exoteric and esoteric pathei-mathos – πάθει μάθος – just as the Labyrinthos Mythologicus of the O9A was designed to challenge and test aspirant initiates.

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O9A Questions And Answers 2019

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Order Of Nine Angles Sigil

O9A Sigil

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O9A Questions And Answers 2019
(pdf)

The following recent questions and answers about the Order of Nine Angles (O9A,ONA) have been purloined from e-mails sent to and replies sent from a temporary contact e-mail address privately circulated – for example to an academic, and to the journalist who wrote the November 2018 Quietus article titled Beyond The Iron Gates: How Nazi-Satanists Infiltrated the UK Underground – and which contact e-mail address also briefly appeared on the omega9alpha weblog for a few weeks in 2019 following the mention of the O9A in mainstream British newspapers such as The Daily Telegraph, The Sun, The Guardian and The Independent.

This text is the last volume in the Q & A series and thus supplements previous Some Questions and Answers About The Order of Nine Angles published in the years 2013-2017. {1}

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{1} https://omega9alpha.wordpress.com/o9a-q-a/

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2019 Q & A Contents:

§ O9A Texts: Where To Begin?
§ Evolving Beyond The Original Satanic Paradigm?
§ Revisiting The Perennial Nine Angles Question
§ The Neo-Nazism Of The O9A
§ Appendix I: Two O9A Grade Rituals
§ Appendix II: The O9A Code Of Kindred Honour
§ Appendix III: O9A Q & A Series Contents

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The Numinous, Empathy, And The O9A

Order of Nine Angles

O9A

It is appropriate to explain what the Order of Nine Angles (O9A, ONA) mean by the term ‘numinous’ given that the term occurs in O9A expressions such as ‘the sinister-numinous’ and ‘the sinister-numinous aesthetic’.

The Numinous, Empathy, And The O9A
(pdf)

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The O9A Deofel Quintet

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Order Of Nine Angles Sigil

O9A

Order Of Nine Angles: The Deofel Quintet

The O9A Deofel Quintet consists of the following novels:

§ Falcifer
§ The Temple Of Satan
§ The Greyling Owl
§ The Giving
§ Breaking The Silence Down

The Quintet {1} – the Deofel Quartet plus the novel Breaking The Silence Down – amounts to almost 600 pages and is a neglected aspect of O9A occultism. For attention hitherto – especially in mainstream Media, by self-described modern ‘satanists’, by academics, and by self-described ‘anti-fascists’ – has focused on the alleged neo-nazi and satanist aspects of O9A occultism, with what the O9A means by satanism either ignored or misunderstood. {2}

The Deofel Quintet places the neo-nazism and the satanism aspects into the necessary esoteric perspective, for the novels of the Deofel Quintet are non-political with the overt satanism of such works as Falcifer and The Temple of Satan expressing the place of satanism in O9A tradition: which is that it is a short-lived and personal learning experience, germane to the early stages, the first few years, of the anados (ἄνοδος), the decades-long hermetic quest, for Lapis Philosophicus. An anados manifest in O9A hermeticism by the sinister-numinous Seven Fold Way.

In this perspective, both Falcifer and The Temple of Satan are concerned with initiate type learning experiences: gaining esoteric knowledge, participating in ceremonial overtly ‘satanic’ rituals, and experiencing the part of the satanic ethos that concerns personal pride and personal pleasure. But they also deal with how personal emotion – especially love – affects them, can complicate their lives, as well as offering them opportunities to learn and advance further in their anados.

Which advancement is the concern of The Greyling Owl, of The Giving, and of Breaking The Silence Down. For example, The Greyling Owl deals

“with a type of ‘hidden sinister sorcery’ that owes little or nothing to what has become accepted as ‘the Western occult tradition’, satanic or otherwise, with its demons, its invocations and evocations, its rituals, and people dressing up in robes. Instead, it concerns someone being manipulated, brought into a position of influence, without even knowing or suspecting there is an occult aspect; someone – in modern parlance – being ‘groomed’ to at some future time use that influence for a sinister purpose as directed by the person or persons to whom he is now indebted.

That is, there is a revealing of how the O9A often operates, and has operated, in the real world; and how O9A people are often secretive, with their occult connections, and their interest in the sinister, unknown to colleagues and friends. The title itself gives a clue, for the word greyling is used in reference to Hipparchia Semele (commonly referred to as the Grayling), a type of butterfly found in Britain and one which is ‘a master of disguise and can mysteriously disappear as soon as it lands, perfectly camouflaged’. Hence the title seems to, esoterically, suggest the pairing of the ‘mistress of disguise’ (Fiona) with ‘the owl’ (Mickleman) and which working together will enable sinister deeds to be done, most possibly by Mickleman (under the guidance of Fiona) influencing or recruiting people from within his natural academic environment.” {3}

The novel titled The Giving concerns preparations for a rural ancestral tradition which involves no satanic or witchcraft ceremonies in which words are declaimed, and when the ancestral ceremony called ‘the giving’ occurs – toward the end of the book – it simply involves the folk of a village assembling by an altar covered with fruit, food and casks of beer, who then take their bound human sacrifice toward a bonfire around which the village folk dance, sing and shout. The Giving like The Greyling Owl has a strong female character, Lianna, who is adept at manipulating men, only more so than Fiona in The Greyling Owl. An adept manipulation which the real-world tests Lianna sets the potential male human sacrifice, and her potential chosen mate, reveal and which tests are not understood as tests by either man.

The novel Breaking The Silence Down concerns the sometimes complicated relationship between three women, and is a paean to Western ‘Faustian’ culture, to Sapphic love, to matriarchy, and of how in the sinister-numinous esoteric tradition, both pre-O9A and O9A, women were and are important and indeed vital, as the following extract from that novel reveals.

“Blissful, they returned to their home. The rain ceased with their arrival and in the subdued light in the now cramped sitting room of their bungalow, Rachael sat at her piano to transform herself and the night. Diane listened and watched, entranced. Rachael’s playing created a new world and a new woman, and Diane watched this strange woman create from the instrument of wood, steel and tone a universe of beauty, ecstasy and light.

Bach, Beethoven – it made no difference what or for how long she played. But, as it always had since that night, Beethoven’s Opus 111 fascinated her with feelings, visions, and stupendous, world-creating thought. It imbued her with insight, and a love that wanted to envelope Rachael and consume her.

It was pleasure and pain to watch Rachael transform herself through the act of her playing into a goddess she would die for. No reason touched her while she listened. There was, she knew, no greater life than this, no greater feeling and she wanted to immolate herself with Rachael’s ecstasy, immolate world upon world with this glory and passion which no male god described.

Then the silence, while clamoured notes faded and dimmed light framed. There were no more tears Diane could cry and she waited while Rachael slowly rose and offered her hand. She – the goddess within – was smiling and Diane allowed herself to be led. The music in her head, the memories and secret dreams of youth: all were before her, embodied in flesh and she had only to kiss the slightly scented lips or see the secret wisdom hidden in the eyes to reach the summit of her life, slowly, in the dim corners of the bedroom’s reflected dark.”

Those who appreciate the Sinister-Numinous Aesthetic of the O9A, will understand that it is

“manifest – presenced, in the causal – in many ways, three of the most prominent being the following. (i) In the pagan rural landscapes that infuse many O9A occult rites, traditions, chants, and practices – such as the Way of the Rounwytha, the Rite of Internal Adept, and The Ceremony of Recalling; (ii) in O9A specific archetypes, from their female ‘dark goddess’ Baphomet, to the heroines of their sinister fiction, for example Eulalia and Lianna; and (iii) in its principle of Insight Roles, of encouraging individuals to experience in practical (exoteric) and in occult (esoteric) ways both ‘the sinister’ (dark) and ‘the numinous’ (light) aspects of their psyche, of the Occult, and ‘of the world’, and then melding both aspects as a prelude to transcending them.” {4}

Which is why

“in contrast to most occult fiction of the era – the 1970s and the 1980s – and previously, all of the works in The Deofel [Quintet] contain strong, independent, female characters: Susan in Falcifer, Melanie in The Temple of Satan, Lianna in The Giving, and Fiona in The Greyling Owl.

Which is not surprising given the standing of women in the esoteric traditions of the O9A. Many of the works also contain positive gay or bisexual characters: for instance Fenton in The Greyling Owl, Denise in Falcifer, and the bisexual Melanie in The Temple of Satan. In these 1970s and 1980s positive depictions and acceptance of such preference and such love as natural, the O9A was somewhat ahead of its time in the occult world and in Western societies in general, again unsurprising given the Rounwytha tradition and the liberalism of the O9A, a liberalism that the stories themselves, through their characterizations, often embody and something especially noticeable in the characters of Fenton, Timothy, and Julie, in The Greyling Owl.” {3}

What does not seem to be appreciated, must less understood, by many is that The Deofel Quintet not only (i) documents in fictional form the lives and experiences of some of those who, over the past seventy or so years and both pre-O9A and O9A, have lived or strived to live in accord with the ‘sinister-numinous aesthetic’, but also (ii) represents the esoteric essence both of the O9A and of its modern ἄνοδος as manifest in the O9A Seven Fold Way.

Which esoteric essence is a perceiveration

“of the nameless, wordless, unity beyond our mortal, abstract, ideations of ‘sinister’ and ‘numinous’, of Left Hand Path and Right Hand Path, and also – and importantly – of ‘time’. For it is our ideation of ‘time’ – with its assumption of a possible temporal progression, via various temporary causal forms, toward something ‘better’ or more ‘advanced’ or more ‘perfect’ (in personal or supra-personal terms) – that underlies the magian/patriarchal/masculous approach that has dominated, and still dominates, Western occultism and esotericism in general, fundamental to which is a hubriatic egoism: the illusion that is the individual will.” {5}

A perceiveration, and an illusion, that a novel such as Breaking The Silence Down seeks to express, leading as the other four novels of the Deofel Quintet do to such a perceiveration, and which perceiveration of that of those who have discovered, toward the end of their ἄνοδος, Lapis Philosophicus. For

“the ‘outer secret’ of the inner, the real, the living, alchemy is that the end and the result of both our apparently separate journeys is the same; the same place, the same understanding, the same knowledge. For wisdom is undivided, the same for all of us, whatever we believed or assumed when we began. Or expressed another way, lapis philosophicus is what it is, and always has been, and does what it does, and always has done, in terms of how it affects and changes those few who have succeeded in their decades-long endeavour and thus discovered it, and discovered it where it has always been hidden.” {6}

Conclusion

To understand and appreciate the Order of Nine Angles – in the context of Western Occultism, in the context of Satanism, in the context of alleged neo-nazi involvement by the O9A, and in the context of the pre-O9A and the O9A sinister-numinous aesthetic – requires a reading of and an understanding of the Deofel Quintet, the novels of which

“present much of the diverse aural traditions as [Anton Long] received them: as stories about people, their interactions; their ‘satanic’ or esoteric views and beliefs; and about certain events that involved those people. In The Deofel Quartet he simply reworked the factual material – as writers of fiction are wont to do – in order to make an interesting story, in the process obscuring the identities of those involved and sometimes their place of residence or work; added some entertaining details, as in the ‘astral battles’ between goodies and baddies in Falcifer […] and concatenated certain events in order to provide ‘action’ in a limited time-frame. Thus, the fictional stories not only compliment other O9A material but provide a ‘different way into’ the complex O9A mythos.” {3}

For the novels in the Quintet express fundamental truths regarding, and the essence of, O9A esotericism. It is therefore apposite to describe those unfamiliar with or unappreciative of the Deofel Quintet as ignorant of O9A esotericism and thus as ignorant of what the O9A actually is and represents.

That most anti-O9A critics and all anti-O9A propagandists are unfamiliar with or in their prejudice are unappreciative of the Deofel Quintet is no surprise, given how they seem to be embedded in, and representative of, the Magian patriarchal ethos.

TWS Nexion
Oxonia
July 2019 ev

{1} The novels of the Quintet are available from https://omega9alpha.wordpress.com/deofel-quartet/

{2} The puffatory ‘modern satanism’ of Howard Stanton Levey (otherwise known as Anton LaVey) is very different from the traditional satanism of the O9A.

“The modern Satanism of Levey is based on the premise that Satan is a symbol of the carnal, the selfish, the egoistic, nature of human beings, with satanism understood as manifesting the raison d’êtres of ‘might is right’, of ‘lex talionis’, and of the individualistic ideas expressed in Ayn Rand’s Objectivism […]

The traditional Satanism of Anton Long is based on the scholarly premise that – as described in the O9A text The Geryne of Satan {7} – (i) hasatan – the satan – refers (in the Septuagint) to the chief adversary (of the so-called ‘chosen ones’) and to the chief schemer against those who regard themselves as the chosen people of God/Jehovah, and (ii) “a satan” historically (in the Septuagint) refers to someone who is an adversary of and who thus is pejoratively regarded (by those so opposed) as scheming, as plotting against those who regard themselves as the chosen people of God/Jehovah, with O9A satanism understood as an antinomian – amoral, heretical – means to such exeatic personal experiences as shape and evolve an individual’s character and understanding.” Source: The Two Types Of Satanism, https://wyrdsister.wordpress.com/2018/05/08/understanding-neo-volkisch-satanism/

{3} Esoteric Aural Tradition In The Deofel Quartet, e-text. 2014.

{4} Regarding The Sinister-Numinous Aesthetic Of The Order Of Nine Angles, in the compilation O9A Occult Fiction And The Sinister-Numinous Aesthetic, e-text, 2018. Available at https://wyrdsister.wordpress.com/2018/03/17/o9a-occult-fiction-and-the-sinister-numinous-aesthetic/

{5} Some Notes On The Rounwytha Way, available at https://omega9alpha.wordpress.com/the-rounwytha-way/

{6} The Last Writings Of Anton Long, available at https://omega9alpha.wordpress.com/the-enigmatic-truth/

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A pdf version of the text is available here:
https://omega9alpha.files.wordpress.com/2019/07/deofel-quintet-o9a.pdf

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Insight Roles: Historical And Esoteric Context

O9A Insight Role

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Extracts from primary sources such as The Satanic Letters Of Stephen Brown are provided which place O9A Insight Rôles into historical and esoteric context. Which context is of such Rôles being useful and practical learning experiences for someone, Initiate or External Adept, following the O9A Seven Fold Way, and forming only a part of that Seven Fold Way which itself forms part of the sinister dialectic, the Aeonic strategy, of the Order of Nine Angles. Such primary sources are important resources in respect of researching and understanding the O9A.

Insight Rôles: Historical And Esoteric Context
(pdf)

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A Note Regarding Kitab al-Aflak

Ghayat al-hakim Sigils

Septenary Sigils: Ghayat al-ḥakim

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A Note Regarding Kitab al-Aflak

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

Furthermore, according to Anton Long his inspiration for this 1970s theory of cliology – of nine alchemical combinations or emanations – was an ancient Arabic manuscript, of a few folios, he read while travelling and studying in the Middle East and Asia in 1971, and to which MS some scribe had added some scholia and the title Al-Kitab Al-Alfak – which translates as The Book of The Spheres {1} – for in ancient Muslim alchemy and cosmology there are nine cosmic or ‘supernatural’ realms consisting of seven named planetary spheres and two regions of “immortal” existence.

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

The seven planetary spheres are much in evidence in the Arabic Ghayat al-hakim (c.1050 CE) which preserves the ancient Greco-Roman, pagan and hermetic {2}, system of seven named planetary spheres and which spheres are according to the Poemandres tract of the Corpus Hermeticum a means whereby mortals can ascend to the two regions beyond them to thus become immortal.

Which ‘nine realms’ were described by Cicero {3} long before Ghayat al-hakim was written.

According to O9A aural tradition there are three interesting facts about the Arabic MS that Anton Long described. First, the title which has Al-Kitab rather than the more usual Kitab. Second, that the original MS was untitled and consisted of only a few folios intimating that it may once have formed part of a larger work, which work was perhaps contemporaneous with or earlier or later than Ghayat al-hakim. Third, that the title had obviously been added later as it was in a different hand and which later addition may well explain the use of Al-Kitab rather than Kitab.

Whatever the place and date of composition it is relevant that an ancient Arabic alchemical text was one of the sources that Anton Long used in the 1970s when formulating the esoteric philosophy of the Order of Nine Angles.

In 2011 Anton Long was asked a question about Al-Kitab Al-Alfak by Professor Connell Monette, which question and the reply are worthy of being quoted in full.

In terms of sources of the tradition and the dark gods, you’d hinted at Islamic sources. My guess is that the 7FW draws partly on the Picatrix. Unless you’re using Shams-l-maarif, I can’t think of any other grimoires that could be Kitab-i-aflak

In terms of sources of the tradition and the dark gods, you’d hinted at Islamic sources. My guess is that the 7FW draws partly on the Picatrix. Unless you’re using Shams-l-maarif, I can’t think of any other grimoires that could be Kitab-i-aflak. Am I near the mark?

No, but that is an interesting comparison nonetheless which no one before has made (kudos to you). The alchemical MS I had access to – consisting of only a small number of folios – has never, to my knowledge, been published or even catalogued, but does bear some comparison to parts of the MS you refer to [i.e. Shams-l-maarif ] which I was fortunate enough to study (with the then necessary help of a gay [female] friend I had met at University) in the early 1970’s CE on various travels to certain Muslim lands (one of which lands was the homeland of my friend who accompanied me on those travels).

It is therefore possible [although not in my view probable] that the author of Al-Kitab al-Aflak used that grimoire partly as a source.

As I have explained to several people who have privately enquired about this, there are, as no doubt you are aware, thousands of uncatalogued Arabic MSS in libraries and madrasahs throughout the lands of the Muslims. {4}

R. Parker
2013 ev
Revised 2018 ev

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{1} The Arabic MS Kitab al-Aflak (Book of the Spheres) should not be confused with a book with a similar name – Kitab Ta’dil hayʾat al‐aflak – written by Sadr al-Sharia al‐Thani in 1346 or 1347 CE.

{2} qv. Myatt’s commentaries in his Corpus Hermeticum: Eight Tractates. Translation and Commentary. 2017. ISBN 978-1976452369.

{3} qv. the Somnium Scipionis of Cicero and Commentarii in Somnium Scipionis by Macrobius.

{4} https://lapisphilosophicus.wordpress.com/presencings-of-a-hideous-nexion/

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Exposing Twelve Basic Errors

Order of Nine Angles

O9A

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Exposing Twelve Basic Errors
Or, How To Spread Fake News

In a recent report much quoted in mainstream Media the anti-fascist ‘special interest’ group calling itself “Hope not hate” devoted two sections (pages 80-85) to the Order of Nine Angles (O9A, ONA) and David Myatt.

The shoddy and propagandistic – the “fake news” – nature of the report is evident in the fact that in those two sections there are over twelve basic, factual, errors ranging from outright fabrications to misquotations.

Another fundamental – damning – flaw is that various O9A and other articles are quoted but without providing references to the date and place of publication and without giving the name of the author on the original text with some articles which are falsely attributed to Myatt having been written by others.

Other fundamental flaws are that the author of the sections on the O9A and Myatt provided no evidence for their many assumptions (such as that Myatt=Long) and did not balance their claims by asking those they libelled for their comments.

That the mainstream Media published articles which extensively quoted from the pages about the O9A and Myatt in the report yet did not have its journalists ask those maligned by the report for comments, and did not have its journalists check the facts beforehand, is indicative of how even the mainstream Media is complicit in spreading “fake news”.

Had a mainstream journalist or journalists bothered to check the facts they would have found the following.

§ Quote: “For Myatt, satanism and fascism are inextricably linked.” p.84

A fabrication by the author, since Myatt in his extensive critique of Occultism first published in 1997 by Renaissance Press in New Zealand wrote:

“National-Socialism and Occultism are fundamentally, and irretrievably, incompatible and opposed to each other.” {1}

§ The author gives a quote allegedly written by Myatt: “National Socialism is the only real theory in existence, since it is based solely on the highest ideals of Honour, Loyalty and Duty, championed over and above selfish individual pursuits. It calls for a revolution of the Soul; a Triumph of the Will; a return of racial pride and defiance. In a very important sense, National Socialism IS contemporary Paganism.” p.84

The author not only misquotes the original text but mistakenly attributes it to Myatt.

° The correct quotation is:

“National Socialism (with the esoteric exception of Traditional Satanism) is the only real Heresy in existence, since it is based solely on the highest ideals of Honour, Loyalty and Duty, championed over and above selfish individual pursuits. It calls for a revolution of the Soul; a Triumph of the Will; a return of racial pride and defiance – of all that epitomizes the genuine Western ethos. It is a form that cannot be bought by The System, and thus the only option for the latter is to jail or kill National Socialists, and smash through innumerable legislative variations National Socialist influence, naturally dormant in the Western – or Aryan – people. It is the only form which frightens The System, and is thus the only form capable of achieving System Breakdown.”

The quotation is from a Temple 88 newsletter published in a compilation by Caput Mortuum in May 2004 via a now defunct website. {2}

° In addition and importantly, according to the Anti-Defamation League

“the berserker brotherhood is a relatively new motorcycle division of temple 88, a white supremacist group that describes itself as a brotherhood of white separatists. The berserker brotherhood colors have a skull in the middle of an iron cross, flanked on the right by the number 88. One anonymous berserker brotherhood member claimed on a social networking Web site that temple 88 originally formed in South Carolina’s Allendale Correctional Institute.” {3}

§ Quote: “The three volumes of The Black Book of Satan are considered so extreme that they are kept is a special section of the British Library and not available to the general public.” p.81

In fact, only two versions of the first volume are kept in the British Library. The first version was published in 1984 and is at General Reference Collection Cup.815/51.

The second version was published in 1992 under the title Codex Saerus and is at General Reference Collection YK.1994.b.12337.

Other O9A items kept in the British Library include the rare edition of Naos: a practical guide to modern magick published by Coxland Press in 1990, available at General Reference Collection YK.1993.a.13307.

§ Quote: “O9A literature regularly advocates ritualised rape, random attacks on innocent victims.” p.81

A fabrication by the author.

A study of the O9A corpus from the 1980s to 2018 – from the pro-Sapphic novel Breaking The Silence Down {4} to the essay The Anti-Patriarchal O9A Ethos {5} – reveals the O9A attitude toward women, with the O9A code of kindred honour embodying respect for women and gender equality {5} and with the O9A having “more female supporters than either the Church of Satan or the Temple of Set [and] more women with children.” {6}

Nowhere in the corpus of O9A texts written by “Anton Long” between the 1970s and 2011 does the O9A advocate rape.

In fact the O9A consider rapists as suitable candidates for culling {7}.

In addition, nowhere in the corpus of O9A texts written by “Anton Long” between the 1970s and 2011 does the O9A advocate random attacks on innocent victims.

§ Quote: “The ceremony ends with the killing of a chosen one; in a symbolic sacrifice, an animal replaces a person.” p.81

The ceremony in question is The Ceremony of Recalling and nowhere is there any mention of sacrificing an animal, which is fabrication by the author. The ceremony is included in the text Grimoire of Baphomet.

In addition, O9A texts dating from the 1980s and 1990s reveal that they “despise animal sacrifice.” {8}

§ Quote: “When asked in 2005 if the O9A were posing as nazis to recruit and spread their message, Myatt – writing under the name Darkos Lago – responded: You seem to have missed the point about ONA and National Socialism.” p. 82

Where is the evidence for the propagandistic assumption that Myatt used that or any other pseudonym? The author provides no evidence whatsoever.

In addition, the author not only gets the year wrong but misattributes the quote. The post was published in 2016 on the “right-wing” Stormfront internet forum by Dark Logos not by Darkos Lago {9}.

§ Quote: “To Myatt, Satanism represented the Black Order, the only force that could unlock the stranglehold [of] the White Order.” p. 84

A fabrication, for Myatt does not mention a “Black Order” and a “White Order” in any of his writings, be such writings from his time as a National Socialist (1968-1998), as a Muslim (1998-2009) or as an advocate of his numinous way/philosophy of pathei-mathos (2010-present).

Neither does “Anton Long” mention a “Black Order” and a “White Order” in any of his writings.

§ Quote: “In an interview as recently as 2013, Myatt explained their strategy. “Insofar as I understand the matter, it seems that the ‘satanic’ overtones of the ONA serves several subversive purposes.” p.83.

The quoted text was not an interview with Myatt, was not published in 2013 but was posted in 2016 on the “right-wing” Stormfront internet forum by Dark Logos {9}.

§ Quote: “In the 1990s the leadership of the O9A was taken over by Richard Moult.”

The author reveals a basic lack of understanding of the O9A. For there is not and never was a “leader” of the O9A, as a study of the O9A corpus from the 1980s to 2018 makes clear. {10}

According to Professor Monette 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.” {11}

That is, the O9A is a collection of autonomous cells (nexions) and individuals who follow or who are inspired by the Occult philosophy and practices described in the O9A corpus.

§ Quote: “In 2001 I met David Myatt in a Shropshire pub, close to where he shared a caravan with Richard Moult.”

The author fabricates where both Myatt and Moult then lived. At the time Myatt lived in the village of Leigh Sinton near Malvern with his wife and family while Moult lived with his female partner on a farm near Lydbury North in Shropshire.

These facts were known to both the police and MI5 since Myatt was under surveillance following his arrest by Special Branch in 1998 and his interrogation in 1999 by the anti-terrorist squad in relation to Copeland’s nail-bomb attacks in London. At the time of the interview with Lowles, Myatt was still on bail following his 1998 arrest with one of his bail conditions being that he attend Charing Cross police station on a regular basis.

In addition, the places of residence could be confirmed by County Council tax reports, by tax returns from HM Revenue and Customs, and by other official documents, with Myatt at the time working on a farm near Malvern.

Myatt’s version of the interview with Lowles {12} provides a different version of the events.

§ Errors on pseudonyms.

The author gets the following pseudonyms wrong. He has

° Christos Beast – instead of Christos Beest
° Darkos Lago – instead of Dark Logos
° A. A. Morian – instead of A. A. Morain
° Michael Mouthwork – instead of Michael Morthwork

§ Logical Fallacies.

The author of the sections on the O9A and Myatt commits two basic logical fallacies.

° First, he commits the fallacy of Incomplete Evidence, Which is, to quote Myatt, {13} “when material concerning or assumptions about a particular matter are selected and presented to support a particular argument or conclusion, while other material or assumptions which do not support, which contradict, the chosen argument or conclusion are withheld or not discussed. In effect, selective evidence and/or selective argument are used in order to ‘prove’ a particular point.”

The author thus omits to mention or quote from O9A texts which contradict his assumptions or which place into context the quotations he uses. The author also omits to quote from Myatt’s extensive post-2010 writings about his rejection of extremism and about his mystical, ethical, philosophy of pathei-mathos; quotations which would provide Myatt’s side of the story.

In the case of the O9A the author does not, for example, in the matter of “culling” mention or quote from O9A texts which reveal that there is wide diversity of opinion within the O9A as to whether O9A culling is real or merely part of its Labyrinthos Mythologicus {14} and thus just

“a test of occult intuition and a test also designed to put many people off, cause controversy and so generate interest in the O9A.” {15}

As Richard Moult recently wrote:

“Regarding culling: I have always understood this to be a mischievous aspect of the O9A’s Labyrinthos Mythologicus, and during my time associated with its Septenary techniques, I experienced nothing to suggest otherwise.” {16}

The same questions regarding the O9A’s Labyrinthos Mythologicus apply in the matter of the O9A suggesting Insight Roles that may involve criminal acts.

° Second, the author of the sections in the report dealing with the O9A and Myatt commits the fallacy of secundum quid et simpliciter. Which is the use of particular individual cases to form a general rule to then use that rule to describe, and thence to blame, or to castigate, or to defame a whole group.

Thus the author uses selective quotes from people who have associated themselves with the O9A and uses his selection to describe and to defame the O9A.

Trusting In Fake News

So many errors and flaws in so few pages exposes the sections on the O9A and Myatt in the report as untrustworthy, as “fake news”, as propaganda designed to discredit written by an author with a particular political agenda.

The sections on the O9A and Myatt are also a masterclass in how to write, distribute, and have the mainstream Media publish fake news, to thus get the public to believe and spread such fake news.

RDM Crew
February 2019
v.1.05

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Note: The on-line texts and web-pages referenced below were available as of 26 February 2019.

{1} Myatt’s Occultism and National-Socialism is available at https://regardingdavidmyatt.files.wordpress.com/2016/10/occultism-and-ns.pdf

{2} qv. http://www.the-serpent.pl/ona/

{3} https://www.adl.org/sites/default/files/documents/assets/pdf/combating-hate/ADL_CR_Bigots_on_Bikes_online.pdf

{4} Available from https://omega9alpha.wordpress.com/deofel-quartet/

{5} https://omega9alpha.wordpress.com/anti-patriarchal-o9a/

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

{7} https://omega9alpha.files.wordpress.com/2015/12/culling-o9a-code-v3.pdf

{8} qv. R. Parker,Praxis and Theory of The Order of Nine Angles – A Précis for Critics, Neophytes, and Academics. 2012.

{9} https://www.stormfront.org/forum/t872799-5/?postcount=44#post13330543

{10} An overview is provided in Authority, Learning, and Culture, In The Sinister Tradition Of The Order of Nine Angles, available at https://omega9alpha.wordpress.com/o9a-authority/

See also https://omega9alpha.files.wordpress.com/2017/02/o9a-anarchy-v1.pdf

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

{12} https://regardingdavidmyatt.wordpress.com/meeting-with-nick-lowles/

{13} David Myatt, A Matter Of Honour, 2012.

{14} qv. https://omega9alpha.wordpress.com/labyrinthos-mythologicus/

{15} The quotation is from The Question Of O9A Culling, available at https://omega9alpha.wordpress.com/o9a-culling/

See also Another Academic Misinterpretation Of The O9A, available at https://omega9alpha.files.wordpress.com/2018/04/misinterpretation-o9a-v5.pdf

{16} https://web.archive.org/web/20190220044334/https://starred-desert.com/statement/

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Related:

O9A Transgression And Subversion
(pdf)

An Ignorance Regarding The O9A

David Myatt And The O9A

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O9A Transgression And Subversion

O9A Insight Role

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O9A Transgression And Subversion
(pdf)

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In this essay the Order of Nine Angles (ONA, O9A) is discussed in relation to two recent articles by the same anonymous author which were published by a popular internet based music magazine. One of which articles – Beyond The Iron Gates: How Nazi-Satanists Infiltrated the UK Underground – was devoted to the O9A, with the other – titled Why We’re Investigating Extreme Politics in Underground Music – dealing with artistic transgression, subversion, and infiltration, in general.

As we reveal, the article about the O9A is ill-informed, while the other article reveals a lack of understanding of artistic transgression and subversion. As we go on to note, the O9A defies classification according to mainstream, conventional, ideas, and appears to have taken “artistic transgression and subversion” to the next level.

That the anonymous author, in respect of the O9A, commits the fallacy of a dicto secundum quid ad dictum simpliciter, and the Fallacy of Incomplete Evidence, was only to be expected.

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Related:

The Apolitical Deofel Quartet

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The Tree Of Wyrd And The Star Game

Order of Nine Angles

O9A

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The Tree Of Wyrd And The Star Game
An Overview

Herewith a useful overview of some of the renaissance alchemical, and the ancient hermetic, roots of the Order Of Nine Angles.

Renaissance Septenary Tree of Wyrd

The above is a Renaissance illustration of the septenary Tree of Wyrd, from the book Azoth Sive Aureliae Occultae Philosophorum published in 1613 CE, which illustration includes the three fundamental alchemical substances, Salt, Sulphur, Mercury, whose nine transformations form the “nine angles” of the O9A and which nine angles are represented by the pieces of the O9A’s Star Game thus:

O9A Star Game Pieces

Both of the above illustrations were included in the O9A text ἀρρενόθηλυς: Alchemical And Hermetic Antecedents Of The Seven Fold Way Of The Order Of Nine Angles. {1}

The Star Game itself is an esoteric representation of the septenary Tree of Wyrd. That is, of the nexion between the acausal and the causal and which nexion is also represented by our psyche as human beings, a complex psyche hinted at in many medieval and Renaissance alchemical texts {2} and in modern times – for example by Carl Jung, whose inspiration was Renaissance alchemical texts – represented in terms of archetypes, a collective unconscious, the anima and animus, and ‘a shadow aspect’. {3}

The septenary Tree of Wyrd also represents the anados (ἄνοδος), the hermetic journey or alchemical/occult quest up through the seven spheres, anciently described in the Poemandres tractate of the Corpus Hermeticum {4} and described in more recent times by the Seven Fold Way of the Order of Nine Angles {5}.

Which overview reveals that the Occult tradition of the O9A is independent of, different from, and an alternative to the Qabala based tradition used by the majority of modern Occultists. {6}

R. Parker
2018 ev

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{1} The ἀρρενόθηλυς text is included in the compilation available from The Esoteric Hermeticism Of The Order Of Nine Angles.

Refer also to O9A Texts 2018.

{2} See, for example, (i) Theatrum Chemicum Britannicum, published in 1652 CE, (ii) Theatrum Chemicum Praecipuos Selectorum, published in 1550 CE, and (iii) De Alchimia Opuscula Complura Veterum Philosophorum, published in 1613 CE.

{3} Regarding the Star Game, see https://omega9alpha.wordpress.com/the-star-game/

{4} See Myatt’s translation of and commentary on the Poemandres tractate, available from Corpus Hermeticum: Eight Tractates.

{5} Regarding the O9A Seven Fold Way, refer to the ἀρρενόθηλυς text, such as the chapters titled Perusing The Seven Fold Way, and Alchemy And The Sinisterly-Numinous Tradition.

A recent overview of the Way is available at A Modern Practical Guide To The O9A Seven Fold Way.

{6} For further details, refer to O9A texts such as (i) the aforementioned The Esoteric Hermeticism Of The Order Of Nine Angles, (ii) Some Anti-O9A Propaganda Exposed (pdf), and (iii) https://omega9alpha.wordpress.com/2015/04/01/hermetic-origins-of-the-order-of-nine-angles/

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Related:
The O9A Septenary Sigil


O9A: A Different Emphasis?

Order of Nine Angles

O9A

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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://omega9alpha.wordpress.com/gct/

{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.

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Related:

Summary Of O9A Texts 2018

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Ghayat al-hakim, Picatrix, And The O9A

Order of Nine Angles

O9A

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The Latin Picatrix, The Arabic Ghayat al-ḥakim, And The O9A Septenary System

Those who have studied the Renaissance Latin text known as the Picatrix, and those who have studied the more ancient Arabic text – Ghayat al-ḥakim – on which it is based, will be aware of three things.

First, that describing either book as an “astrological” text is a mistake, given (i) what the term astrology now denotes, such as the making of natal charts, and the writing of horoscopes based on Zodiacal constellations; and given (ii) that the classical Latin term astrologia denoted the Art (scientia) of knowing and understanding celestial objects – the stars and planets – and how these objects might affect mortals given that for ancient Greek and Roman philosophers we mortals were considered as connected to, as part of, the cosmic order, κόσμος.

Second, that the subject of Ghayat al-ḥakim – and thus of the Picatrix – is this connection and how a knowledge and understanding of the seven planets, of the Zodiacal constellations, and the relation between them, was a means whereby wisdom – an understanding of the cosmos, and of ourselves – could be attained. Which understanding was of The Unity, the Monas, behind all things.

Third, how a septenary system permeates those two books. Thus, and for example, the Latin manuscript whose scholarly designation is M – Sloane MS 3679 in the British Library – provides a useful summary of the text, a table of contents, listing the seven planets, while in Liber II, chapter X, their sigils are illustrated as follows,

Picatrix Sigils

Picatrix

which sigils, however, differ in many respects from those of the much earlier Ghayat al-ḥakim, and which difference will be discussed later.

Ghayat al-hakim Sigils

Ghayat al-ḥakim

The Picatrix sigils are followed, some pages on, by their Zodiacal associations, with Saturn for instance, associated with Aquarius (facias in hora Saturni tercia Aquarri ascendente) and Jupiter with Sagittarius (facias in hora Iovis secunda Sagittari ascendente) followed by descriptions of other, more human, planetary and Zodiacal associations and in which descriptions a certain Hermes Trismegistus is mentioned.

Liber III provides detailed descriptions of other esoteric correspondences between these seven planets and the twelve constellations of the Zodiac, including their respective Decans. For example, “Mercurius est minera virtutis intellective. Et habet aspectum ad sciencias addiscendum et sapiencia et dialecticam, grammticam, philosphima…” and “Luna est que recipit virtutes planetarum et infundit eas in mundo virtutis naturalis…”

Liber IV is divided into nine chapters, and concerns “de proprietatibus spirituum, et de his que necessaria sunt in ista arte, et qualiter imaginibus et suffumigicanibus et aliis adiuvantur.” That is, it concerns the animated principles – the ‘spirits’, angelus – associated with the seven planets and what is required, in terms of such things as incenses, sigils, names, and human-made objects – imago {1} – for those planets to be understood as symbolic of the workings of the cosmos and of ourselves.

In Liber IV various sigils are illustrated of a kind now familiar from much later ‘grimoire’ texts together with the names of the various ‘spirits’ – angelus – associated with the seven planets. For instance, Zemeyel with Mars, and Yebil with Sol.

The incenses associated with each planet, and their recipes, are described with that of Sol involving “florum spice nardi, sandali crocei et rubei ana 3x, ciperi, thymi…”

In chapter VII of Book IV it is stated that “deinde scribe in eo nomina septem stellarum, septem figuras earum et nomina septem angelorum et septem ventorum. Nomina autem septem stellarum sunt hec Zohal, Musteri, Marrech, Xemz, Zohara, Hotarid, Alchamar.” The sigil of each is then illustrated.

            While more quotations from the Picatrix could be included, sufficient have been provided to illustrate that the work concerns a septenary system and the esoteric correspondences of the seven planets including their relation to the Zodiacal constellations, and the incenses, sigils, tinctures, objects, and names of the respective animating principles, necessary to acquire an understanding of the whole system and thus achieve the goal that is wisdom.

There is thus a direct link to the septenary tradition described in the esoteric and typewritten 1980s O9A text Naos {2} and which O9A system is independent of the post-Picatrix qabalistic system, with its ten-fold Otz Chim, which all other, non-O9A, modern Occultists use and which later, Hebrew influenced, ten-fold system, has since the formation in the 19th century of the Hermetic Order Of The Golden Dawn, formed the basis of the ‘magic’ of Crowley, Levey, and Aquino, and which thus has mistakenly come to be regarded as an integral part of Western Occultism.

Differences, Influences, And Translations

The difference between the sigils given in the Picatrix and those in Ghayat al-ḥakim is indicative of two things. First, how the medieval and Renaissance scribes of the Picatrix (c.1300 – c.1459), not having access to the Arabic text (c.1050) sought to translate the Spanish translation of the Arabic text that they had access to, with differences between extant manuscripts of the Picatrix suggesting that various passages of the Spanish text were interpreted in different ways.

Second, how the later sigils – and the names of certain animating principles, ‘spirits’ or ‘angels’ – in the Picatrix may have evolved in the centuries between Ghayat al-ḥakim and the Picatrix, with the sigil of Mercurii for example obviously influenced by the Western alchemical symbol for Mercury.

In regard to modern English translations of the Picatrix, the word magicus is invariably mistranslated as ‘magic’ whereas as Anton Long has explained in his essay Sorcery In Virgil’s Aeneid {3} it correctly refers to an ancient Art, a particular Craft, and not to what is now associated with the words ‘magic’ and ‘magick’. Also, the first paragraph of Liber II of the Picatrix explains in some detail what is meant:

Sapientes qui naturali sensu sunt dotati numquam cess ant nec deserunt petere et inquirere ut sapientum secreta sciant et intelligant, que incluserunt in suis libris et scripserunt verbis occultis. et qui predicta invenerunt sollicitis inquisicionibus quousque attigerunt que voluerunt; sed homines imbecilles et intellectu carentes ad predicta attingere nequeunt vel venire.

Sed motus mee voluntatis processit ad inquisiciones magice et pravitatum tempore quo iuventute ftorebam. Et studebam in Centiloquio Ptolomei, in quo dicitur quod omnia huius mundi celestibus obediunt formis. Et manifestum est quod omnes sapientes in hoc sunt concordati, quod planete habent influencias et vires in hoc mundo quibus omnia fiunt in eo et alterantur motu planetarum in signis; qua de causa cognoverunt quod radices magice sunt motus planetarum.

In addition, the translation of the Latin imago by the 17th century English word talisman is a mistake since the Latin implies “a semblance”, a crafting of something which of itself presenced, was a semblance of, what was ‘higher’, numinous, by something which was ‘lower’, material, with such a presencing well-expressed by Marsilii Ficini in his De Vita Coelitus Comparanda,

“Quomodo per inferiora superioribus exposita deducantur superiora, et per mundanas materias mundana potissimum dona.”

“How, when what is lower is touched by what is higher, the higher is cosmically presenced therein and thus gifted because cosmically aligned.” {4}

Which is one of the axioms of the Hermetic weltanschauung, and as noted in the essay An Esoteric Note On The Somnium Scipionis Of Cicero {3} is a more philosophical restatement of the phrase “quod est inferius est sicut quod est superius” (what is above is as what is below) from the Hermetic text Tabula Smaragdina.

            Hence, to obtain a knowledge of what is one ancient source for the O9A septenary tradition, the student of the Occult and those interested in O9A esotericism should study the Arabic text of Ghayat al-hakim in preference to the Latin Picatrix, and also compare that text to Renaissance works such as those by Marsilii Ficini, as well as study the alchemical texts which mention or which allude to a septenary system. {5}

R. Parker
August 2018 ev

A pdf version of this essay is available here:
https://omega9alpha.files.wordpress.com/2018/08/o9a-picatrix-ghayat.pdf

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{1} The Latin term imago as used in the Picatrix is usually translated as “talisman”. I describe why that is a mistake in the Differences, Influences, And Translations section.
{2} A facsimile of the 1980s O9A typewritten text is available, as of August 2018, at https://lapisphilosophicus.wordpress.com/naos/
{3} The essay is included in The Eludent Order of Nine Angles, available at https://omega9alpha.wordpress.com/2018/08/24/the-eludent-order-of-nine-angles/
{4} The translation is by David Myatt, from his Corpus Hermeticum: Eight Tractates. Translation and Commentary. 2017. ISBN 978-1976452369
{5} Many of these alchemical texts are described in Alchemical And Hermetic Antecedents Of The Seven Fold Way, available as of August 2018, from https://omega9alpha.wordpress.com/ἀρρενόθηλυς/

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Related:

O9A: Change Of Perspective
(pdf)

The Eludent Order Of Nine Angles
(pdf)


Classifying O9A Texts

Order of Nine Angles

O9A

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Classifying O9A Texts
(pdf)

Since the early 1980s, beginning with the Black Book of Satan, the Order of Nine Angles (O9A, ONA) has published and circulated thousands of texts; so many in fact that one academic wrote:

“the ONA has 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.” {1}

Given (i) the sheer volume of O9A texts, (ii) the growing interest in the O9A both academically and otherwise, and (iii) the profusion of recent (post-2011) texts dealing with aspects of O9A esotericism such as links to Hellenic hermeticism and why the O9A represents a ‘sinister-numinous’ and modern pagan tradition {2}, it seems apposite to place now familiar O9A texts into their historical and esoteric context.

T.W.S. Nexion
129 yf

{1} Senholt, Jacob. The Sinister Tradition. A paper presented at the international conference, Satanism in the Modern World, held at the Norwegian University of Science and Technology in Trondheim on the 19-20th of November, 2009. p.26
{2} Qv. (i) https://omega9alpha.files.wordpress.com/2018/03/o9a-quintessence-v2.pdf and (ii) https://omega9alpha.wordpress.com/2016/03/30/the-esoteric-hermeticism-of-the-order-of-nine-angles


Quintessence Of The O9A

Order of Nine Angles

O9A

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Quintessence Of The Order Of Nine Angles
(pdf)

Contents

I. O9A 101
II. The Esoteric Philosophy Of The Order Of Nine Angles
III. The Multiform O9A
IV. Surpassing Anton Long


The Seven Fold Way: A Modern Practical Guide

empress

A Modern Practical Guide To The O9A Seven Fold Way
(pdf)
Second Edition

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The five fundamental principles of the Seven-Fold Way (7FW) of the Order of Nine Angles are, as described in the above text:

(i) That the 7FW is an individual undertaking – and individual quest, or anados – and one which often takes a decade or more to complete. That is, success or failure is down to the individual; down to their determination, their self-honesty, their willingness to undertake certain experiences, and their ability to learn from their failures, their mistakes, and from their triumphs;

(ii) that both esoteric philosophy – O9A or otherwise – and everything written about the O9A by either Anton Long or by others, is/are irrelevant in comparison to what the individual learns and discovers for themselves by following the 7FW;

(iii) that the 7FW is not an Occult ‘Right Hand Path’ nor an Occult ‘Left Hand Path’ nor even ‘satanist’, but rather a means for the individual to develop their own unique weltanschauung and one which enables them to transcend such labels and categories;

(iv) that the 7FW is only one (fairly recent) Occult tradition and praxis among thousands (ancient and modern) and does not make any claims about being superior to or better than or more ancient than any other Occult tradition and praxis, stating only that it has been proved over decades to work, for some;

(v) that the goal is the discovery, by the individual, of what anciently was termed Lapis Philosophicus: that is, wisdom, which implies not only the standard dictionary definition of wisdom – “a balanced personal judgement; having discernment” – but also the ancient sense of (a) having certain knowledge of a pagan, Occult, kind to do with livings beings, human nature, and (b) an understanding of ourselves, of our relation to the world, to Nature, and to the Cosmos beyond.

       In addition, nothing about the 7FW is dogmatic or fixed. What is suggested here – such as various Insight Roles – are guides, and suggested because they have been shown, by experience over decades, to work in respect of practical learning both personal and Occult and thus in respect of enabling the attainment of wisdom. The individual is free to modify and/or evolve such suggestions as have been made.


Image credit: Atu III (The Empress) by Richard Moult from his Tarot pack Non Est Secundus Quia Unus Est.


Non-English Names And Terms In O9A Tradition

Order of Nine Angles

O9A

Non-English Names And Terms In O9A Tradition
(pdf)

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Editorial Note:

“Many sinister chants or phrases involve a named archetype – or Dark God/demon/acausal entity – with the most obvious example being Satanas, which name is from the Latin Vulgate via the Ancient Greek Σατανᾶς, whence the Old English Sathanas (sometimes shortened to Sathans) as a name for Satan.

Thus when used in English language sinister chants or phrases, the name Satanas – sometimes pronounced sathanas – is used as most Anglicized names or words are used; that is, in accord the rules of English grammar and not in accord with the rules of grammar of their original (sometimes inflective) language, such as (in this case) Latin or Ancient Greek. Which Anglicized name or word may also be combined with other words or phrases from other languages in a mimetic way, so that – and for example – the ‘Sanctissimi Corporis Satanas’ of the Black Mass and the more general sinister chant ‘Agios o Satanas’ serve a dual, a ‘magickal’, purpose, being as they are not only acts of sinister sorcery but also a sinister mimesis.” (Source: ONA Esoteric Notes XLV)


Distinguishing The O9A

Baphomet O9ADistinguishing The O9A
(pdf)

There are several significant features germane to the Order of Nine Angles and which separate the O9A from other past and contemporary manifestations of the Occult in the lands of the West, be those manifestations described or classified by others (or self-described or classified by their adherents) as Left Hand Path, Satanist, Hermetic, Right Hand Path, Pagan, or Sorcerist.


The Esoteric Hermeticism Of The O9A

O9A

O9A

A collection of Order of Nine Angles (O9A, ONA) texts most of which were issued since the publication, in 2015, of the seventh edition of The Complete Guide To The O9A and which collection compliments that practical and theoretical guide to the  seven-fold way of the O9A. As the title indicates, this collection is primarily concerned with the esoteric and ancient hermeticism that underlies the occult philosophy of the O9A.

The Hermetic Order Of Nine Angles
(pdf)

Contents:

° Preface
° Aρρενόθηλυς: Alchemical And Hermetic Antecedents Of The Seven Fold Way
° The Pagan Order Of Nine Angles
° Baphomet: An Esoteric Signification
° ONA Esoteric Notes XLIX
° ONA Esoteric Notes XLVII
° ONA Esoteric Notes XLV
° Culling And The Code Of Kindred Honour
° Pathei-Mathos and The Order of Nine Angles
° A Mystic Tradition
° O9A Adversarial Action


The Pagan Order Of Nine Angles

Order of Nine Angles

O9A

The Pagan O9A
(pdf)

This work explains that the Order of Nine Angles is, esoterically understood, a pagan Occult tradition melding an indigenous ancient (English) tradition of sorcery (the Rounwytha) and an indigenous ancient (Celtic) paganism with aspects of Greco-Roman hermeticism. The essays and ‘sinister’ stories in the book should enable readers to acquire an esoteric – an initiated – understanding of the Order of Nine Angles, beyond the popular (exoteric) perception of it as “a dangerous and extreme form of Satanism”.


Dyssolving: Diary Of An Internal Adept

Order of Nine Angles

O9A

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Dyssolving: Diary Of An Internal Adept
(pdf)

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The Diary of an Internal Adept is a remarkable document that deserves to be better known. The pdf file contains a transcription of the handwritten journal of an Occult initiate written in the 1990s: an honest and revelatory narration of the three-month long O9A Grade Ritual of Internal Adept undertaken in the Outer Hebrides, and makes it evident that the anados (ἄνοδος) of the O9A Seven Fold Way is a personal, a difficult, and an essentially pagan, quest which in its fourth (Internal Adept) stage involves, as one reviewer wrote, “complete oblivion for the ego”. {1}

In an understated way it reveals the allegations, the assumptions, the misinformation, the propaganda, the rants, of O9A critics and of the politically motivated opponents of the O9A for the assumptions, the misinformation, the propaganda, the rants, that they are.

As the author of the Diary writes:

“Looking back over the experiences of the last ten or so years, I felt a new awareness beyond my own personal desires and goals. An awareness of the essential goodness and unselfishness of people, which can easily be missed, amidst the fervour of one’s ego. It is an awareness of the ‘light’ side that balances the fanatical ‘dark’. To learn to give in an unselfish way. To learn tolerance, and become part of a greater struggle to bring human decency and honourable behaviour. To do something for others, for no personal gain.”

That is, as mentioned in several O9A texts ignored by O9A critics and by opponents of the O9A, such as the text Enantiodromia: The Sinister Abyssal Nexion, {2} there is a transition to, an experiencing of, ‘the numinous’ as opposed to the experiencing of ‘the sinister’ that marks the first three stages of the Seven Fold Way. A ‘numinous’ experiencing – an individuation – which is a prelude to the next stage: the Enantiodromia (ἐναντιοδρομίας) of The Abyss which is a melding of and then a passing beyond both ‘the numinous’ and ‘the sinister’.

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{1} The review is included in the pdf file as an appendix.
{2} https://omega9alpha.files.wordpress.com/2013/11/o9a-sinister-abyssal-nexion-v3.pdf

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Academia And The Order Of Nine Angles

Order of Nine Angles

O9A

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Academia And The O9A
(pdf)

Contents:

° Preface
° The O9A And Academia: Ruben Van Luijk
° The O9A And Academia: Della E. Campion
° The O9A And Academia: Jacob Senholt and Massimo Introvigne

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From the Preface:

           The modern Occult sub-culture (or movement) known as the Order of Nine Angles (O9A, ONA, ω9α) has received scant attention from the academic community whose attention, research, and writings hitherto in respect of modern Occult movements such as Satanism and the Western Left Hand Path have been focused on Howard Stanton Levey (alias Anton LaVey) and his Church of Satan, on Aleister Crowley, and on Michael Aquino and his Temple of Set.

With one possible exception, {1} when the O9A has been written about by an academic it is in cursory terms and based on secondary or tertiary and not primary sources; or it reveals that the author or authors have committed a logical fallacy or two; or it is based on assumptions such as that the O9A is indebted to the Satanism propagated by Howard Stanton Levey, indebted to Aquino, indebted to HP Lovecraft; and/or that core O9A traditions, such as the septenary Tree of Wyrd, are merely “a replacement for the Kabbalah” used by all non-O9A Western Occultists.

In other words,

(i) the academic consensus seems to be that the esoteric philosophy and the praxises of the O9A are derived from other modern Occultists, and
(ii) that as a consequence the O9A written corpus – amounting to thousands of pages and distributed between the 1970s and 2019 – does not merit scholarly study, {2} despite the fact that “the ONA has 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,” {3} and/or
(iii) that academic standards in modern academia have declined so that the committal of logical fallacies by authors goes either unnoticed or is uncommented on. {4}

We present here several articles – slightly revised since their initial publication to include references to recent O9A texts such as the three hundred page 2019 trilogy Feond, Baeldraca, Tyberness {5} – which articles consider the writings of four academics who have written about the O9A, and which articles thus document the errors, omissions, assumptions made by, and the logical fallacies committed by, such authors.

TWS Nexion
Oxonia
October 2019 ev

{1} The exception is the chapter on the O9A by Connell Monette in the book Mysticism in the 21st Century. Sirius Academic Press, 2nd edition, 2015, ISBN 978-1940964102.

{2} Correctly understood, a scholarly approach means undertaking a meticulous, unbiased, research into a specific subject over a period of some years using, wherever possible, primary sources; formulating an opinion based on such learning, such knowledge, as results from such research, and in respect of writing academic papers and books about the subject providing copious, accurate, references to the source material.

Primary sources include direct evidence such as original documents dating from the period under study, and accounts and works (written, verbal, published or unpublished) by such individuals whose life or whose writings or whose works form part of the research. In addition, if such sources – documents or accounts or writings – are in another language, then it is incumbent upon the scholar to have knowledge of that language and thus be able to translate such documents themselves, for a reliance upon the translations of others relegates such sources from the position of primary ones to secondary ones.

Hence, if the author of an academic book or academic paper writes about a person and/or about their works, or about an event, using only secondary sources – sources containing the opinions, the interpretations, or the conclusions of others – then the opinion, the interpretation, the conclusions of that author about such a person and/or about their works, or about an event, are unauthoritative because unscholarly.

Primary sources in respect of the O9A include the 1980s ,Naos, manuscript, and the 2019 trilogy Feond, Baeldraca, and Tyberness.

{3} Examples are provided of such fallacies in relation to what has been written about the O9A, and which fallacies include the fallacy of Incomplete Evidence, the fallacy of Illicit Transference, and the fallacy of Post Hoc Ergo Propter Hoc, and argumentum ad verecundiam.

{4} 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.

{5} (i) Feond, ISBN 978-1687255624, (ii) Baeldraca, ISBN 978-1689931953, (iii) Tyberness, ISBN 978-1696821742.

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Is The O9A Really Neo-Nazi?

Order Of Nine Angles Sigil

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The following essay is the Introduction to the 2019 O9A compilation titled The Physis Of The Order Of Nine Angles: Is The O9A Neo-Nazi? {1}

The essay provides an overview of the initiated answer to a commonly asked question – Is The O9A Neo-Nazi? – and in the process explains much about the Physis (Φύσις, the nature, character, intent, origin, and being) of the O9A.

TWS Nexion
2019 ev

{1} The compilation is available from https://omega9alpha.files.wordpress.com/2019/10/nazi-o9a-v2a-1.pdf

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Introduction

As many articles written in the past seven years by some of those associating themselves with O9A have pointed out, the O9A is not a conventional Western Occult group, of the Left Hand Path or otherwise, with a membership, a hierarchy, and led by some individual be that individual described by a title such as High Priest/High Priestess or Magus or even “Ipssisimus”.

Instead, when esoterically understood, the O9A is both a particular esoteric philosophy and a collection of at least three distinct Occult methods or praxises which an individual can choose to follow and practice. {1} This makes the O9A a specific “Occult movement”, or Occult sub-culture, rather than an organization or group.

In addition, and despite what its critics assume or believe often due to a lack of research into and a lack of knowledge regarding the O9A, this leaderless sub-culture also means that the O9A is as Anton Long has maintained all along anarchic in nature. (2}

What has confused the issue about the physis of the O9A, for outsiders, for critics, or for those who have not researched O9A texts in detail, are three things.

§ The first source of confusion arises because one and only one O9A praxis, the Seven Fold Way, has some suggested ordeals and tasks associated with its early stages which tasks include “Insight Rôles” and which Insight Rôles can involve joining a “neo-nazi” group. Another suggested task is “culling”, while another is forming a “satanist” group and performing such rituals as given in the O9A Black Book Of Satan, first published in the 1980s.

It is therefore not surprising, because of the outré nature of such tasks, that outsiders, critics, many academics, and the majority of journalists who have written about the O9A, have assumed that such short term tasks, limited as they are to just one O9A praxis, represent the nature and intent of the O9A. Thus have such individuals, for personal, or political, or for other reasons, tended to sensationalize or criticize the O9A often due to a lack of research into and a lack of knowledge regarding the O9A.

That is, they fail to appreciate, or do not know about, the esoteric and the wider, context; which context, in respect of the praxis that is the Seven Fold Way is, as described in the chapter Progressive, Traditional, Or Synthesis? The Evolution Of The O9A,

“the decades-long Seven Fold Way with its hermetic and sinister-numinous ἄνοδος, with its goal of discovering Lapis Philosophicus, and with the stage of External Adept commonly lasting eighteen months or so if only one Insight Rôle is undertaken and lasting two and half to three years if another Insight Rôle is, as suggested in some Order of Nine Angles texts, undertaken.”

A classic example of misunderstanding the O9A is described in the chapter Another Academic Misinterpretation Of The O9A which analyses an academic paper in which the author concentrates on “culling” and does not consider the wider context which is not only of the decades-long Seven Fold Way but also of the other two practical Occult methods, such as the mystic, pagan, Rounwytha Way.

§ The second source of confusion is that they do not, again often due to a lack of research into and a lack of knowledge regarding the O9A, know about the pagan origins of the O9A and of how it manifests a modern, evolved form, of an ancient non-Kabbalistic tradition of pagan esotericism.

This pagan tradition is explained in texts included in the following three compilations: (i) the 69 page The Pagan Order Of Nine Angles, published in 2015; (ii) the 159 page The Esoteric Hermeticism Of The Order Of Nine Angles, published in 2016; and (iii) the two volumes (157 pages) of A Compilation Of Some Recent O9A Texts, 2017-2019, published in 2019. {3}

That those writing about the O9A, be they critics, academics, journalists, or those with a particular political agenda, are unfamiliar with and have not undertaken a detailed study of such O9A compilations, and never mention them or their contents, is revealing and indicative of their ignorance about, or their bias concerning, the O9A.

§ The third source of confusion is that, in respect of National Socialism, the anarchic structure of the O9A and the O9A principle of the Authority Of Individual Judgment {4} mean that individuals are free to interpret the esoteric philosophy of the O9A according to their own understanding of it and use their own judgment in assessing, and in using, the various practical Occult methods of the O9A. As Kerri Scott, writing on behalf of the TWS Nexion, mentioned in late 2018:

“We – identifying as O9A and as an independent nexion applying the esoteric philosophy of the O9A including its code of kindred honour – interpret that philosophy as anti-Magian in essence and pro-NationalSocialist and fascist in exoteric practice and as required by the O9A’s Sinister Dialectic.

Our view – as supporters of our Western culture – is that a resurgent National Socialism, or a resurgent fascism, or something politically similar, embodies what is necessary to bring down the Old Order from whose ruins a New Order will emerge.

However, others identifying with or associating themselves with the O9A do not share this interpretation. Some interpret that esoteric philosophy as anarchistic; others as nihilistic; others as elitist in a cultured and aristocratic way.” {5}

This difference of interpretation is an essential, although overlooked, aspect of the O9A and has led to some of those associating themselves with the O9A to ask such questions as are given in the chapter Progressive, Traditional, Or Synthesis? The Evolution Of The O9A.

What is also a factor in rationally discussing the alleged neo-nazi nature of the O9A – and a neglected factor outside of the O9A itself – is that, as the chapter titled The Two Interpretations Of National Socialism: Ours And Theirs makes clear, there are two different interpretations of neo-nazism.

The first interpretation is the conventional one, of neo-nazism being ‘racist’, encouraging violence, epitomizing “racial hatred” and intolerance, and being opposed to Islam and to Muslims.

The second interpretation is that of groups such as Reichsfolk and Jost Turner’s vision of an NS kindred, or folk, community. The Reichsfolk version is:

“the National-Socialism which rejects the notion of a strong, powerful, modern nation-State in favour of new ethnic folk-communities and which National-Socialism is not politically active ‘on the streets’ but instead is a social, educational, cultural, and spiritual, movement based upon and dedicated to disseminating the noble principles of ethical, non-racist, National- Socialism which are honour, reason, fairness, loyalty, duty to one’s own folk and to Nature, and respect for and understanding of other cultures and other ways of life.” {6}

Thus, in the Reichsfolk version honour and therefore fairness are fundamental principles, meaning that

“if something, some act or deed, seems to affirm race – or be beneficial to one’s race – but is dishonourable, then that something is not something a National-Socialist should do. What honour does is define our duty to our race and other races – it prevents us from committing hubris.” {7}

Which also means that those following this interpretation of neo-nazism are tolerant of Muslims and of Islam.

Those who support or who identify with the Occult movement, the sub-culture, which is the O9A and declare they are also neo-nazi thus divide into two groups: those who accept the “racist” interpretation and those who accept the Reichsfolk or NS kindred version. Among O9A nexions who declare they are National Socialist and who accept the Reichsfolk interpretation is the TWS Nexion (Oxonia).

Conclusion

Our overview of the problem of the nature and intent of the O9A, placing the contents of this compilation as it does into the necessary wider perspective, should be sufficient to answer, at least for enquiring rational non-judgmental individuals, the question of whether or not the O9A is a neo-nazi Occult group.

We do not however expect either our overview or the contents of this work to alter the opinions and assumptions of biased journalists, biased critics, and biased politicos, all of whom, having some sort of agenda, will no doubt continue to sensationalize and to write propaganda about the O9A.

Rachael Stirling
TWS Nexion
Oxonia
June 2019 ev

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{1} See for example the articles in Quintessence Of The Order Of Nine Angles, https://omega9alpha.wordpress.com/2018/03/22/quintessence-of-the-o9a/

{2} See (i) http://www.o9a.org/o9a-and-anarchy/ which is reprint of a text by “Anton Long”, and (ii) http://www.o9a.org/2017/02/anarchy/ the latter of which we reproduce in full, sans the footnotes:

“In its essence, the Order of Nine Angles is, and always has been, anarchic, where a useful, working, definition of anarchy is that way of living which regards the authority of The State as unnecessary and possibly harmful, and which instead prefers the free and individual choice of mutual and non-hierarchical co-operation.

This anarchism of ours is evident, for example, in (a) our non-hierarchical, communal, nature and structure; (b) in our disdain for the principles of copyright and intellectual property; (c) in our insistence on internal change and development, where everything ONA “can and should be surpassed, refined, changed, when others discover, experience, and attain knowledge and experience for themselves”; and (d) in our Code of Kindred Honour which places the law of kindred honour over and above the laws of The State. If there is a ‘secret’ about the O9A, then it is this.”

{3} The compilations are available from:
(i) https://omega9alpha.wordpress.com/pagan-o9a/
(ii) https://omega9alpha.wordpress.com/2016/03/30/the-esoteric-hermeticism-of-the-order-of-nine-angles/
(iii) https://omega9alpha.wordpress.com/2019/03/09/a-compilation-of-some-recent-o9a-texts/

Update, October 2019 ev. Since the publication of the above three texts the O9A has issued three books whose 300 pages provide a detailed and initiated insight into O9A esoteric tradition. The books are: (i) Feond, ISBN 978-1687255624; (ii) Baeldraca, ISBN 978-1689931953; (iii) Tyberness, ISBN 978-1696821742.

{4} In respect of the principle of the authority of individual judgment refer to such texts as (i) https://omega9alpha.wordpress.com/individual-judgement/ and (ii) https://omega9alpha.wordpress.com/o9a-authority/

{5} The O9A And AWD – A Summary. https://wyrdsister.wordpress.com/2018/03/24/the-o9a-and-atomwaffen-a-summary/

{6} The Two Interpretations Of National Socialism: Ours And Theirs.

{7} Esoteric Hitlerism: Idealism, the Third Reich and the Essence of National-Socialism. June, 2000.

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