Atu XX, Aeon

Richard Moult: Atu XX from Non Est Secundus Quia Unus Est, a book of Tarot archetypes.

°°°°°°°

Source: https://starred-desert.com/2017/12/07/atu-xx-aeon/

---

Advertisements

The Seven Fold Way: A Modern Practical Guide

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

°°°°°

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.

---

The Esoteric Hermeticism Of The 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

---

O9A 101

O9A

O9A 101

The Sinisterly-Numinous Tradition

1. The Order of Nine Angles (O9A, ONA) is a sinisterly-numinous mystic tradition: it is not now and never was either strictly satanist or strictly Left Hand Path, but uses ‘satanism’ and the LHP as ‘causal forms’; that is, as techniques/experiences/ordeals/challenges (amoral and otherwise) in a decades-long personal anados to engender in the initiate both esoteric, and exoteric, pathei mathos, and which pathei mathos is the beginning of wisdom.

The extreme type of ‘satanism’ advocated by the O9A is – for O9A initiates – only one part of the ‘sinister’ aspect of the sinisterly-numinous tradition: a necessary and novitiate pathei-mathos, a modern ‘rite of passage’.

2. The Order of Nine Angles is a guide to that personal enantiodromia (that internal alchemical change) which can result from a conscious, a deliberate, pathei-mathos: from a practical learning that is and must be (given our unaltered physis – our natural fitrah – as human beings) both ‘sinister’ and ‘numinous’ and both esoteric (occult) and exoteric (exeatic, antinomian).

3. Being O9A – belonging to the O9A – means both (a) using O9A esoteric philosophy, and one or more of its praxises, as guides to achieve that personal enantiodromia, and (b) accepting and living according to the O9A logos, since that logos is the unique perceiveration which differentiates the O9A from other occult groups past and present, and which logos presences the essence, the ethos, of the O9A.

4. The O9A logos is manifest esoterically as a particular physis: that is, is manifest in a particular (pagan) weltanschauung and in a particular personal character.

5. The O9A logos is manifest exoterically in the O9A code of kindred honour. For that code embodies – as living by that code can cultivate in the individual – both a pagan understanding/gnosis and the necessary O9A character.

The Nature Of Reality

Regarding the nature of Reality, the perception and the understanding which initiates of the O9A mystic tradition personally discover via their anados are:
(i) the nexible (the causal-acausal) being of our human physis;
(ii) the potential we as individuals possess to consciously evolve our own individual physis;
(iii) the unity – the mundus, the Being – beyond the apparent opposites of ‘sinister’ and ‘numinous’, of causal/acausal, of masculous/muliebral, a unity indescribable by ordinary language but apprehensible by esoteric languages and a particular manner of living;
(iv) the transient, temporal, nature of all human manufactured causal abstractions and ideations and ideologies;
(v) of an attainable acausal existence beyond our mortal death.

Occult Philosophy

The foundation of the occult (the esoteric) philosophy of the O9A is the axiom of causal-acausal being, with ourselves – by virtue of our consciousness – a nexion (nexus) between causal being and acausal being.

One of the axioms of the occult philosophy of the O9A is that it is only possible to apprehend the realm of the acausal (which realm includes but is not limited to the supernatural) by using our (mostly latent) human faculty of empathy – of empathic wordless knowing – and by developing new faculties, such as ‘acausal-thinking’ and which ‘acausal-thinking’ can be developed by esoteric techniques such as The Star Game consisting of as that three-dimensional ‘game’ does of seven boards – arranged as a septenary Tree of Wyrd – with a total of 308 squares and with 81 pieces per ‘player’.

Occult Praxises

The three occult praxises – techniques/experiences/ordeals/challenges – of the O9A are the means by which the initiate may consciously acquire the necessary esoteric and exoteric pathei mathos. The three praxises are:

The initiatory hermetic Seven Fold Way.
The Way of the Drecc and the Niner.
The Way of the Rounwytha.

A Labyrinthine Labyrinth

From its beginnings in the early 1970s, the Order of Nine Angles has had, quite intentionally, an inner core obscured by various outer layers. Thus its exoteric, external, appearance does not necessarily reflect its esoteric essence, and which
exoteric appearance serves and has served a particular and practical purpose, as the O9A mythos serves and has served a particular and practical purpose.  To access the inner core, an individual has to work their way through the outer layers which, together, form a labyrinth.

°°°°°

 

Sources

(1) Kything The Order of Nine Angles; (2) Wisdom, Logos, And The Inner O9A; (3) Ontology, Satanism, And The Sinisterly-Numinous Tradition; (4) Complete Guide To The Order Of Nine Angles (Seventh Edition, January 2015).

---

Complete Guide To The Order of Nine Angles

O9A

Complete Guide To The Order of Nine Angles
(Seventh Edition, 1460 pages, pdf 55 Mb)

 

Contents

Preface

Part One – The Occult Tradition of The Order of Nine Angles

° Introducing The Order of Nine Angles
° Presencing The O9A
° Perusing The Seven Fold Way – Historical Origins of the Septenary System of the O9A
° The Septenary Anados, and Life After Death, In The Esoteric Philosophy of the O9A
° Dilettantes And The Order of Nine Angles
° Wisdom, Logos, And The Inner O9A
° What Makes The O9A Unique
° Advice For Neophytes Regarding the O9A
° The Esoteric Philosophy of the O9A
° Nine Common Misconceptions About The Order of Nine Angles
° Authority In The Sinister Tradition
° The Authority Of Individual Judgement – Interpretation And Meaning
° The Sinisterly-Numinous
° The Adversarial Praxis and Logos of The Order of Nine Angles
° Originality, Tradition, and The Order of Nine Angles
° The O9A Rite of The Nine Angles
° Explaining The Acausal
° Acausality, The Supernatural, and the O9A
° Some Questions And Answers About the O9A

Part Two – Esoteric Traditions of the O9A

° The Esotericism of The Order of Nine Angles
° The Aural Tradition Of The Order Of Nine Angles
° Esoteric Aural Tradition In The Deofel Quartet
° Some Notes Concerning Language, Chants, and Acausal Entities
° O9A Esoteric Chant Archive
° The Rounwytha Tradition
° Notes On The Rounwytha Way
° Questions From A Modern Rounwytha
° The Dark Arts of the O9A
° Overview Of The Star Game
° GCT
° The Enigma of the O9A

Part Three – Satanism

 ° How To Be A Satanist – A Modern Guide To Satanism
° The Satanism Of The O9A In Esoteric Context
° Toward Understanding Satanism
° Discovering Satan
° The Geryne of Satan
° The Culling Texts
° The Error of Egoism: Magian Occultism and the O9A

Appendix – Practical Guides To The Seven Fold Way

 ° Introduction
° The Requisite ONA
° Enantiodromia – The Sinister Abyssal Nexion

O9A Authority

A pdf version of this text is available here – o9a-sinister-authority.pdf

O9A

Authority, Learning, and Culture,
In The Sinister Tradition Of The Order of Nine Angles

Abstract

“I claim no authority, and my creations, profuse as they are, will in the end be accepted or rejected on the basis of whether they work. Satan forbid they should ever become ‘dogma’ or a matter of ‘faith’. I also expect to see them become transformed, by their own metamorphosis and that due to other individuals: changed, extended and probably ultimately transcended, may be even forgotten. They – like the individual I am at the moment – are only a stage, toward something else.”  Anton Long, 1990 ev

Authority In The Order of Nine Angles

In the 2011 text The Discovery and Knowing of Satan, Anton Long effectively summarized what the Order of Nine Angles (ONA/O9A) – that is, what he – had been consistently expressing for well over thirty years in respect of the individualism of the O9A. Thus he wrote that

“What matters is the individual developing, from their own years-long (mostly decades-long) practical experience, a personal weltanschauung: that is, discovering their own individual answers to certain questions concerning themselves, life, existence, the Occult, and the nature of Reality.” {1}

Over twenty years earlier, in a letter to Michael Aquino of the Temple of Set dated 20th October 1990 ev, he had written:

“We see our way as guiding a few individuals to self-awareness, to Adeptship and beyond, via various practical and magickal techniques. The emphasis is on guide, on self-development, on self-discovery. There is no religious attitude, no acceptance of someone else’s authority […]

I claim no authority, and my creations, profuse as they are, will in the end be accepted or rejected on the basis of whether they work (Satan forbid they should ever become ‘dogma’ or a matter of ‘faith’). I also expect to see them become transformed, by their own metamorphosis and that due to other individuals: changed, extended and probably ultimately transcended, may be even forgotten. They – like the individual I am at the moment – are only a stage, toward something else.” {2}

In a previous letter, dated 7th September 1990 ev, he wrote:

“We feel there can be no religious dogma about Satanism or the LHP: no subserviance to someone else’s ideas or ways of living. Each individual develops their own unique perspective and insight as a consequence of striving to achieve Adeptship – a perspective and insight which derives mainly from practical experience, both magickal and personal.” {3}

Thus, and importantly:

“Our authority, such as it is, is that deriving from and manifest in the accumulated individual pathei-mathos – the experience and the learning – of our members.” {1}

Or, as Anton Long has expressed it many times, one of the most important Dark Arts of the O9A is pathei-mathos: the individual learning that results from challenging and difficult personal experiences {4}.

In the O9A therefore, individual pathei-mathos is ‘the ultimate authority’. Not individuals, not some title, self-given or otherwise. Not Mr Anton “I claim no authority” Long; not his writings; not his diverse exeatic life; not his ‘esoteric philosophy’ that, presenced by others, is the O9A. Not what some O9A Adept – someone who has successfully undertaken the Seven Fold Way up to and including the rite of internal adept – says or writes. Not what some O9A ‘outer-representative’ – self-described, or otherwise – has said or written {5}.

For as Anton Long wrote, way back in 1991, everything ONA “can and should be surpassed, refined, changed, when others discover, experience, and attain knowledge and experience for themselves.” {6}

To enable others to so discover, experience, and attain knowledge and experience for themselves, the O9A has always made all its works freely available, showing a particular – and an anarchic – disdain for the principles of ‘copyright’ and ‘intellectual property’.  For,

“Such publication lets others decide what is or is not worthwhile or valuable or interesting from an esoteric point of view – there is not, within the ONA, any control of esoteric information as a result of one or more individuals deciding what is ‘right’ or ‘true teachings’ – simply because individuality is the foundation of the ONA way […] This is the fundamental point: the responsibility for development ultimately rests with individual desire, just as each individual must make their own assessment of what is valuable and what is ‘ethical/just’ from their own experience.” {2}

Learning And Culture

Given the foregoing, it should be obvious that the O9A does not – as a collective, as an ‘order’, or otherwise – claim any particular authority. It is only one esoteric philosophy among others; albeit a distinctive, a sinister, an amoral, an adversarial one; and one open to and founded on the principle of change, adaptation, and development, by others.

As mentioned in the text The Discovery and Knowing of Satan,

“Our authority, such as it is, is that deriving from and manifest in the accumulated individual pathei-mathos – the experience and the learning – of our members.”

For the O9A, as it now is and as it has been during the past four decades, is the accumulated occult pathei-mathos of Anton Long and of those whose ancient pagan, hermetic {7}, and satanic, traditions (Camlad, Noctulians, Temple of the Sun) he inherited and/or personally studied and learned from {8}. A pathei-mathos, a study, and a learning, melded by Long himself into what is now known, among the occult cognoscenti and by certain academics, as both the esoteric philosophy of Anton Long and as the sinister tradition.

But, and importantly, it is this esoteric philosophy, this tradition, that now and in the future will be added to, and should be added to, and developed, by the pathei-mathos of those individuals who have followed it or been inspired by or used the three ways of individual change and individual evolution that this particular philosophy/tradition re-presents: the initiatory Seven Fold Way, the individual exeatic adversarial praxis of Dreccs and Niners, and the tradition of the Rounwytha.

Thus,

“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; and which wisdom is a balanced personal judgement and a particular knowledge of a pagan, Occult, kind to do with livings beings, human nature, Nature and ‘the heavens’. This involves possessing/developing certain esoteric faculties/skills; acquiring an honest knowing of one’s self, one’s character; possessing an Aeonic understanding; and thus discovering Reality beyond, and sans, all causal abstractions.

Being a living hereditary repository of a certain type of knowledge, esoteric and otherwise – that is, being akin to an ancestral, communal, pathei-mathos – the O9A grows and slowly develops as more knowledge and understanding are obtained, as more individuals undergo pathei-mathos, and as newer Dark Arts are developed. But the Occult essence – the ethos, the internal alchemy of individual change during the life of the individual, the individual discovery of lapis philosophicus, the Adeptus way, the Aeonic perspective – remains.” {9}

As an accumulated and accumulating esoteric pathei-mathos, the Order of Nine Angles is a new and an esoteric culture and one which manifests, which aids, not only the esoteric, the interior, the alchemical, evolution of individuals but also, because of and via its Logos of Kindred-Honour {10}, aids and indeed presences certain ways of living.

These ways of living are those where the Logos of Kindred-Honour is the only law and where the authority of individual judgement, and the necessity of individuals learning via pathei-mathos both esoteric and exoteric, are the norm, the standard.

A Sinister Anarchic Vision

The Order of Nine Angles – with its ancestral, communal, slowly accumulating pathei-mathos; with its Logos of Kindred-Honour; with its emphasis on the authority, the primacy, of individual authority and individual judgement – is both profoundly sinister and profoundly anarchic.

Profoundly sinister in that its aim, through those following or inspired by its esoteric-philosophy/sinister-tradition, is to ‘presence the dark’ and change individuals in particular sinisterly-numinous ways {11}. Profoundly anarchic in (i) that its Logos of Kindred-Honour, and its emphasis on the authority of the individual and of the individual judgement that pathei-mathos provides, replace the laws and the authority of the State; and (ii) that it encourages a return to the more pagan way of tribal and/or kindred communities over and above the impersonal ways of living of the modern State; and (iii) that it encourages individuals, via their own pathei-mathos, to develop, extend, refine, adapt, change, transform, and eventually, transcend, everything ONA, that is, what Anton Long himself has expounded and learned; and (iv) that it champions the open and free publication and distribution of esoteric information, of knowledge, and of the pathei-mathos of individuals; and (v) that it champions a re-discovery and re-presencing of the balancing, and pagan, muliebral qualities and abilities that the patriarchal, masculous, ethos of the present and the past have suppressed {12}.

This profoundly sinister and profoundly anarchic vision of Anton Long has been consistently at the heart of the ONA since its inception, manifest in some of the early public effusions of Anton Long in terms of anarchy, and the importance of personal honour, empathy, and pathei mathos (learning from practical experience).

Thus, in respect of anarchy, in a latter to Aquino dated 7th September 1990 ev, Anton Long directly and openly stated that “we [the Order of Nine Angles] uphold anarchism.” Thus, in respect of personal honour, in that same letter he stated that an “essential personal quality is honour born from the quest for self-excellence and self-understanding.” Thus, in respect of the muliebral ability of empathy, he wrote, in a 1970s text concerning the Nine Angles Rite (a text published in Sennitt’s Nox zine in the 1980s) that “such [esoteric] empathy is the only aim of the grade ritual of internal adept and, indeed, of initiation itself.”

Thus the emphasis, from the 1980s Black Book of Satan, through to Naos, and evident in most of the Satanic Letters, on self-development, self-discovery, on learning from practical experience and from one’s mistakes, on “each individual develop[ing] their own unique perspective and insight,” and on expecting his own works and effusions “to become transformed, by their own metamorphosis and that due to other individuals: changed, extended and probably ultimately transcended, may be even forgotten.”

Thus the Order of Nine Angles represents a grand (an aeonic), esoteric, and original, sinister vision with a decades-long inner consistency. A vision, a culture – with its esoteric individualism and its freedom from dogma and sycophancy – that is especially relevant today and which, over the past few years, has become increasingly influential, albeit that many of those so influenced are either unaware of who and what they have been influenced by, or are unwilling to credit Anton Long/O9A.

R. Parker
2013 ev

Notes

{1} Anton Long. The Discovery and Knowing of Satan. e-text, 2011

{2} The Satanic Letters of Stephen Brown. Volume 1. Thormynd Press, 1992

{3} This particular quotation from one of The Satanic Letters is interesting for another reason: the sly, mischievous, O9A (that is, Anton Long) early tactic of occasionally mis-spelling certain words (in this instance subservience) in order to try and (a) provoke the reader(s) into either making and propagating certain assumptions regarding the author and/or the O9A, or (b) provoke an instinctive immediate and judgemental reaction. This tactic is hinted at in one of The Satanic Letters, and – decades on – explicitly explained, as for example in the 2009 text Defending The ONA:

“In the days of typewritten letters, sometimes letters might be sent out with a word spelt in an unusual way, or containing deliberate spelling mistakes. Sometimes, the grammar was also unusual. Those who could not see beyond the outer form (the words; the syntax, and so on) to the essence (always contained quite clearly in such letters) so obviously failed, restricted as their apprehension was by the norms of their own times, by their own preconceptions, by society, or whatever.”

To his credit, Aquino either saw through the ruse, or dismissed the mis-spelling as a typo.

{4} See, for example, Anton Long, Pathei-Mathos and The Initiatory Occult Quest. e-text, 2011. This text is included in the pdf compilation Empathy, Pathei-Mathos, and The Aeonic Perspective.

{5} In regard to the ‘outer representative’, as of the beginning of phase three (c. 2011-2012) of the century long O9A sinister strategy to disrupt the existing order, recruit a small number of suitable people (for the inner ONA), and aid the emergence of a new aeon based on the law of kindred honour, this particular causal form no longer serves a purpose. Which purpose was for a particular individual to maintain a temporary ‘external, causal, O9A presence’ via the dissemination of O9A MSS and the propagation of ONA theory and praxis. In effect, to aid the embedding of the ONA mythos in the collective psyche of the peoples of the West. Since this has most certainly been achieved – as witness, for instance, (i) the appearance of the Order of Nine Angles as the evil protagonists in several best-selling novels by mainstream writers such as Stephen Leather and Conrad Jones, and (ii) the mention of the O9A in mainstream books dealing with satanism and the occult – then that particular causal form is no longer required. Indeed, to continue it would be detrimental to the ‘open source’ and the collective way that the ONA mythos and ONA theory and praxis now needs to be (to paraphrase what AL wrote in his letter to Aquino dated  20th October 1990 ev) disseminated, developed, adapted, changed, extended, and transformed.

The three phases of the current decade, and past decades, are mentioned in texts such as the 119yf one Toward The Dark Formless Acausal. They are described in detail in the 122yf, and omega9alpha, document Geneseos Caput Tertium from which this is a quotation:

“The first and second phases were marked by the exoteric emphasis being on our form of Satanism, with the esoteric emphasis hidden and revealed only on a personal basis. The dating used in these phases was generally one of the following: ev, en, yf, eh. These related directly to our heretical tradition – as in yf and thus the causal form of NS – and to our traditional Satanism, as in ev, en, eh. The archetypal form here is Satan, propagated as both an adversarial individual praxis and as an acausal living entity.

The third phase is marked by the exoteric emphasis being on the development and propagation of sinister forms, such as clans, tribes, dreccs and niners, with the esoteric emphasis openly propagated, expressed as this esoteric aspect is, for example, in the Rounwytha tradition and by the sorcery that is the melding of sinister-numinous within and external to the individual. The dating used in the third phase is Year of Fayen (sometimes abbreviated to yfayen) and this relates to the shift away from overt Satanism toward the archetypal form Baphomet, both as a Dark Goddess, and as the sinister-numinous, which can manifest: (1) in men via the development of skills/faculties such as esoteric-empathy, and (2) in women by the cultivation of the sinister feminine.”

{6} Satanic Letters of Stephen Brown, Letter to Miss Stockton, dated 19th June, 1991 ev

{7} See the 2013 pdf compilation Hermetic Origins of The Order of Nine Angles.

{8} A lot of the ancestral pathei-mathos Anton Long inherited he expressed in the five fictional stories that form the Deofel Quintet.

For instance, both The Giving and Breaking The Silence Down express something of the ancient Rounwytha tradition. The Falcifer story expresses elements of the Temple of the Sun tradition; while The Greyling Owl relates some aspects of the Fenland/Cantabrigian Noctulian tradition. In the novel The Temple of Satan all three traditions make an appearance.

{9} R. Parker. The Adversarial Praxis and Logos of The Order of Nine Angles. e-text, 2013

{10} Anton Long. Knowledge, the Internet, and the O9A. e-text, 122 yfayen

{1I} Regarding the sinisterly-numinous, see R. Parker. The Sinisterly-Numinous O9A. e-text, 2013.

{12} The muliebral qualities are manifest not only in the mythos of the female Baphomet, in the Rounwytha tradition and in the many Sapphic ONA nexions, but also in the esoteric empathy that Insight Roles, the Rite of Internal Adept, and the years-long ‘numinous’ preparations for the Rite of The Abyss, cultivate and develop. They are also manifest in the Logos of Kindred-Honour, which applies equally to all who are O9A irrespective of gender and personal sexual preference.

Regarding the preparations for the Abyss, see Enantiodromia – The Sinister Abyssal Nexion. Regarding empathy, see, for example, the pdf compilation Empathy, Pathei-Mathos, and The Aeonic Perspective.

---

Some O9A Articles, 2017

°°°°°°°

A selection from the articles, relevant to the pagan and hermetic esotericism – and the practical ‘Dark Arts’ – of the Order of Nine Angles, that have been published in the past year.

O9A: Selected Articles, 2017
(pdf)

Contents:

° Preface
° Some Background To The O9A.
° Masculous And Muliebral: The Sinister Feminine And Homo Hubris.
° A Note Regarding The Sinister-Numinous Aesthetic Of The Order Of Nine Angles.
° On Native Egyptian Influence In The Corpus Hermeticum.
° Re-discovering Western Paganism.
° The Avenging Alastoras.
° On Sorcery In Virgil’s Aeneid.
° Some Thoughts Of Some Solitary Seeker.
° The Peculiar Matter Of Mr Myatt And Mr Long.
° It Can Sometimes Be Informative To Chastise.
° A Note Regarding The Term Numinous.

---

Image Credit:

Richard Moult: Atu XX (Aeon) from Non Est Secundus Quia Unus Est,
a book of Tarot archetypes.

---

The O9A, Pathei-Mathos, And The Supernatural

O9A

°°°°°°°

The O9A, Pathei-mathos, And The Supernatural

Among the many things that distinguish the Order of Nine Angles (O9A, ONA) from other contemporary Occult groups are: (i) the insistence on pathei-mathos, on Initiates undertaking formative experiences and undergoing practical ordeals (both esoteric and exoteric) and thus learning directly, personally, from experience by practices such as Insight Roles and Grade Rituals such as that of Internal Adept; and (ii) how the O9A conceive of Space and Time, and thus of the supernatural and sorcery, for the foundation of the esoteric (the Occult) philosophy of the O9A are the concepts of acausal and causal Space, of acausal and causal Time, and of ourselves – we human beings, our psyche – as a nexion (a nexus) between causal and acausal Space-Time.

The following two compilations of O9A texts explain these two aspects of O9A Occultism.

°°°°°

Pathei-Mathos, Empathy, And The Order Of Nine Angles
(pdf)

Contents
° Preface
° Introduction
° Notes On The Esoteric Learning Presenced Through Pathei-Mathos
° The Esoteric Philosophy Of The Order Of Nine Angles: An Introduction
° The Place of Empathy in the Esoteric Tradition of the Order of Nine Angles
° Pathei-Mathos and The Initiatory Occult Quest
° The Septenary Anados, and Life After Death
° Appendix: Two O9A Rites Of Pathei-Mathos And Empathy

°°°°°°°

Time, Acausality, The Supernatural, And Scientific Theories
(pdf)

Contents

° Introduction
° Time and The Separation of Otherness
° Some Notes On The Theory of The Acausal
° Debunking The Chaos – Sorcery and the Esoteric Nature of The Acausal
° Acausality, The Dark Gods, and The Order of Nine Angles
° Satan, Acausal Entities, and The Order of Nine Angles
° Alchemical Seasons and The Fluxions of Time

---

Quod Superius Est Sicut Quod Inferius

As mentioned in Kitab Sirr al-asrar: “Quod superius est sicut quod inferius et quod inferius est sicut quod superius ad perpetranda miracula rei unius.”

As explained in Poemandres, 17-19, of the Corpus Hermeticum:

To continue, those seven came into being in this way. Earth was muliebral, Water was lustful, and Fire maturing. From Æther, the pnuema, and with Physis bringing forth human-shaped bodies. Of Life and phaos, the human came to be of psyche and perceiveration; from Life – psyche; from phaos – perceiveration; and with everything in the observable cosmic order cyclic until its completion.

When the cycle was fulfilled, the connexions between all things were, by the deliberations of theos, unfastened. Living beings – all male-and-female then – were, including humans, rent asunder thus bringing into being portions that were masculous with the others muliebral. Directly, then, theos spoke a numinous logos: propagate by propagation and spawn by spawning, all you creations and artisements, and let the perceiver have the knowledge of being deathless and of Eros as responsible for death.

Having so spoken, foreknowing – through wyrd and that harmonious structure – produced the coagulations and founded the generations with all beings spawning according to their kind. And they of self-knowledge attained a particular benefit while they who, misled by Eros, love the body, roamed around in the dark, to thus, perceptively, be afflicted by death.

Ἐγένετο οὖν, ὡς ἔφην, τῶν ἑπτὰ τούτων ἡ γένεσις τοιῶιδε τρόπωι· θηλυκὴ γὰρ ἦν καὶ ὕδωρ ὀχευτικόν, τὸ δὲ ἐκ πυρὸς πέπειρον. ἐκ δὲ αἰθέρος τὸ πνεῦμα ἔλαβε καὶ ἐξήνεγκεν ἡ φύσις τὰ σώματα πρὸς τὸ εἶδος τοῦ Ἀνθρώπου. ὁ δὲ Ἄνθρωπος ἐκ ζωῆς καὶ φωτὸς ἐγένετο εἰς ψυχὴν καὶ νοῦν, ἐκ μὲν ζωῆς ψυχήν, ἐκ δὲ φωτὸς νοῦν, καὶ ἔμεινεν οὕτω τὰ πάντα τοῦ αἰσθητοῦ κόσμου μέχρι περιόδου τέλους ἀρχῶν γενῶν.

ἄκουε λοιπόν, ὃν ποθεῖς λόγον ἀκοῦσαι. τῆς περιόδου πεπληρωμένης ἐλύθη ὁ πάντων σύνδεσμος ἐκ βουλῆς θεοῦ· πάντα γὰρ ζῶια ἀρρενοθήλεα ὄντα διελύετο ἅμα τῶι ἀνθρώπωι καὶ ἐγένετο τὰ μὲν ἀρρενικὰ ἐν μέρει, τὰ δὲ θηλυκὰ ὁμοίως. ὁ δὲ θεὸς εὐθὺς εἶπεν ἁγίωι λόγωι, Αὐξάνεσθε ἐν αὐξήσει καὶ πληθύνεσθε ἐν πλήθει πάντα τὰ κτίσματα καὶ δημιουργήματα, καὶ ἀναγνωρισάτω ἔννους ἑαυτὸν ὄντα ἀθάνατον, καὶ τὸν αἴτιον τοῦ θανάτου ἔρωτα, καὶ πάντα τὰ ὄντα.

τοῦτο εἰπόντος, ἡ πρόνοια διὰ τῆς εἱμαρμένης καὶ ἁρμονίας τὰς μίξεις ἐποιήσατο, καὶ τὰς γενέσεις κατέστησε, καὶ ἐπληθύνθη κατὰ γένος τὰ πάντα καὶ ὁ ἀναγνωρίσας ἑαυτὸν ἐλήλυθεν εἰς τὸ περιούσιον ἀγαθόν, ὁ δὲ ἀγαπήσας τὸ ἐκ πλάνης ἔρωτος σῶμα, οὗτος μένει ἐν τῶι σκότει πλανώμενος, αἰσθητῶς πάσχων τὰ τοῦ θανάτου.

°°°°°

Image:
Mhuiral by Richard Moult
from his book of Tarot archetypes
titled Non Est Secundus Quia Unus Est

°°°

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

 

---

Masculous And Muliebral

Masculous And Muliebral:
The Sinister Feminine And Homo Hubris

The Sinister Feminine And Homo Hubris
(pdf)

As apprehended by those who have ventured along the Seven Fold Way of the Order of Nine Angles (O9A, ONA) to at least the stage of Internal Adept, and by those who because of their physis feel the ‘sinisterly-numinous’ aesthetic, one of the fundamental problems of the modern Western Left Hand Path in general and of modern ‘Satanism’ in particular is that of Homo Hubris.

---

Image credit: Banais, by Richard Moult

---

The Sinisterly-Numinous Aesthetic

The Sinisterly-Numinous Aesthetic
(pdf)

We present here version 1.03 of a collection (in pdf format) of some extracts from articles which deal with the sinister-numinous aesthetic of the Order of Nine Angles. As the extracts reveal, significant manifestations of this aesthetic occur in the Occult fiction of the Order of Nine Angles, that still rather neglected aspect of ONA Occult culture.

For their Occult fiction not only reveals and explains the unique sinister-numinous aesthetic of the O9A, but also provides:

“a different way into the complex O9A mythos; a way that many will find more interesting (and certainly more entertaining) than thousands of pages of sometimes polemical and sometimes ponderous O9A factual texts, and a way that especially places the O9A’s satanism into perspective, Aeonically and otherwise.”

Other manifestations of the aesthetic are O9A specific archetypes, The Art Of The Insight Role, and Sinister Chant.

°°°°°°°

Contents:

° A Note Regarding The Sinister-Numinous Aesthetic Of The Order Of Nine Angles
° The Occult Fiction Of The Order of Nine Angles
° O9A Aural Tradition And The Deofel Quartet
° Appendix: Missing The Sinister Angles, Again

---

Primary O9A Sources

O9A Insight Role. One Image, Ten Thousand Words

°°°°°

Order Of Nine Angles: Primary Sources
(pdf)

The primary sources detailed in the pdf document above are recommended reading for those – academics or otherwise – who seek to understand the Order of Nine Angles and its place in contemporary Western esotericism. All the texts are freely available with the internet links to them as given in the document valid as of April 2017 ev.

R. Parker
128 Year of Fayen

---