The Numinous, Empathy, And The O9A

Order of Nine Angles

O9A

A pdf version of the following text is available at https://omega9alpha.files.wordpress.com/2019/07/o9a-numinous-empathy.pdf

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The Numinous, Empathy, And The O9A

Regarding The Term Numinous

Since the promotional blurb for a book by Christopher Pankhurst – Numinous Machines, published in December 2017 by the ‘right-wing’ San Francisco based Counter Currents organization – repeats the common but mistaken belief that “Rudolf Otto coined the term numinous to refer to the primal experience of the holy,” it seems appropriate to explain what the Order of Nine Angles (O9A, ONA) mean by the term given that the term occurs in O9A expressions such as ‘the sinister-numinous’ and ‘the sinister-numinous aesthetic’.

Regarding this mistaken belief about the origin of the term, as a certain “Anton Long” pointed out in his text Alchemical Seasons and The Fluxions of Time published in 123 yfayen (2011)

“despite the now common belief that the use of the word ‘numinous’ is fairly recent, deriving from the writings of Rudolf Otto, its first occurrence in English – so far discovered – is in a religious tract published in London in 1647 ce, entitled The simple cobler of Aggawam in America. Willing to help mend his native country. The author, Nathaniel Ward – a scholar at Emmanuel College, Cambridge, an English clergyman, and a Puritan supporter – emigrated to Massachusetts in 1634 ce.”

The meaning of the term numinous in that 1647 book, and in later books such as The Quest of the Sangraal by Robert Stephen Hawker published in 1864 (where it is spelt numynous), is “of or relating to a god or a divinity, revealing or indicating the presence of a divinity; divine, spiritual,” derived as it is from the classical Latin ‘numen’, which Latin word implied a deity, a divinity, a reverence for what is divine.

In respect of the O9A, the expression “the sinister-numinous tradition” refers to the traditional Occult praxis The Seven Fold Way, which is an Occult praxis first publicly described in the 1989 Naos MS and usefully summarized in the 2017 text The Seven Fold Way Of The Order Of Nine Angles: A Modern Practical Guide, which later text explains that

“The Seven Fold Way is a representation of the septenary system and as the term implies consists of seven spheres each one named according to ancient Greco-Roman tradition as Moon, Mercury, Venus, Sun, Mars, Jupiter, and Saturn.

In O9A tradition, the septenary system is a nexus – a nexion – between the realm of the causal (the realm of mortals, of this physical world and the physical Cosmos beyond) and between the realms of the acausal, and which acausal realms include ‘the supernatural’ and the possible acausal (immortal) existence which await beyond our mortal death as a result of the individual having discovered Lapis Philosophicus.

Each sphere represents a stage of the Occult quest, by an individual, for Lapis Philosophicus, which quest begins with the sphere of the moon and ends with the sphere of Saturn. Every stage is associated with various tasks – some physical, some Occult, some practical – and also with a particular Occult grade, and which grades are achieved by the individual as a result of their efforts and experiences, never given nor awarded by someone else.”

In the Seven Fold Way the first three stages – Neophyte, Initiate and External Adept – are associated, in Naos, with “the sinister” (the masculous) aspects of the human psyche as evident in that there is a practical exploration of traditional Satanism, as presenced both in the O9A Black Book of Satan and in the evokation/invokation of The Dark Gods.

The next stage, that of Internal Adept with its three to six month living alone in a wilderness area, marks the transition to “the numinous” (the muliebral) aspects of the human psyche and which stage is where the faculty of empathy is cultivated, for as Anton Long wrote in a 1970s typewritten MS that

“[developing such] empathy is the only aim of the grade ritual of internal adept and, indeed, of initiation itself.” {1}

As he noted in his later text The Place of Empathy in the Esoteric Tradition of the Order of Nine Angles,

“In the ONA, 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, 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.” {2}

Toward the end of the stage of Internal Adept the O9A individual undertakes the Rite Of The Abyss which involves living alone for a lunar month in a dark cave or cavern during which there is, or should be, an experiencing of The Unity beyond both the sinister and numinous aspects, and which successful experiencing marks the achievement of the grade of Master of Temple / Mistress of Earth.

This, the fifth stage of the Seven Fold Way, is where the Adept goes beyond denotata (terms, naming, causal abstractions, forms, ideas) to an apprehension of the formless wordless Acausal. For, esoterically apprehended, via pathei-mathos both Occult and exoteric, both ‘the sinister’ and ‘the numinous’ are themselves causal, human, abstractions.

As described in the 2015 O9A text Ontology, Satanism, And The Sinisterly-Numinous Occult Tradition,

“In stark contrast to the unbalanced, masculous, egoistic ipseity manifest by both modern satanism and by the modern, Western, Left Hand Path, the O9A – despite outer appearances and despite its intentionally confusing mythos – continues the classical (Greco-Roman) tradition of esoteric paganism, manifest as that tradition is:
(i) in a personal, and years-long, anados (a quest for immortality) involving myesis and various practical esoteric arts, rites, mysteriums, and techniques;
(ii) in an understanding (intuitive or otherwise) of the need to acquire or cultivate (by various means) a certain inner equilibrium as a prelude to apprehending our physis, the physis of other living beings, and the physis of Being itself, so that we are “not foiled in acquiring knowledge germane to our essence”, and
(iii) in an exeatic (pagan) living balanced by an awareness (intuitive or otherwise) of supra-personal affective forces (howsoever described or denoted) beyond the power of egoistic mortals to control.

Furthermore, the O9A not only continues that classical tradition but has also substantially evolved it, as for instance by (i) providing, in the Seven Fold Way, a very practical anados that anyone can follow, and by (ii) correcting the thousands of years old imbalance between the masculous and the muliebral, an imbalance (a bias toward the masculous) that was internal (personal, esoteric, in the psyche) and external (in societies, in manufactured abstractions, in ideologies and ideations), and which imbalance not only meant that only a few individuals, per century, evolved toward wisdom, but also that external forms and structures followed an inexorable pattern of temporal rise, decline, and fall, and which unnecessary cyclicity has stifled our evolutionary potential as conscious beings.

That the masculous individuals who profess to be modern satanists, and/or followers of the Left Hand Path, do not apprehend this is evidence enough of their ignorancy. With them, and their ilk, we will remain an ouroboros species confined to this planet, while the Sinisterly-Numinous Occult Tradition, and similar presencings of equilibrium – of causal-acausal balance – offer us a nexion to life among the star-systems of our Galaxy.” {3}

A Metaphysical Understanding

In order to fully appreciate and understand what the term numinous does and does not mean – esoterically and exoterically – it is necessary to understand its metaphysical and thus its philosophical context.

In the Numinous Metaphysics chapter of his 2017 monograph Tu Es Diaboli Ianua, David Myatt iconoclastically wrote that in his view “the numinous is primarily a manifestation of the muliebral and can be apprehended through a personal, an interior, balance between masculous and muliebral.” {4}

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

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

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

Hence a modern and metaphysical presencing of the numinous would be “beyond the need for denotatum,” {5} whether the denotatum be a named anthropomorphic divinity or named divinities, or whether such denotatum involves texts, since it is manifest “in a personal weltanschauung and not in a religion; has no hierarchy; no creed, no article or articles of faith; and no texts whether written or aural.”

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

Which would seem to lead us back to Myatt’s understanding of empathy as a human faculty which cannot exist beyond the personal horizon of the individual, with the knowing gleaned by such a faculty limited to the immediacy-of-the-moment {6}. As a human faculty, it does not involve denotata, and is personal and individual {7}. For empathy “reveals or can reveal the nature (the physis) – sans abstractions/ideations/words – of Being, of beings, and of Time.” {8}

Understood and appreciated as a human faculty, empathy can according to esoteric philosophy be presenced and developed by certain Occult means. Which presencing and which development forms part of the practical O9A Seven Fold Way.

In the esoteric context of the O9A ‘sinister-numinous way’, Anton Long in his The Enigmatic Truth (Last Words From A Modern Alchemist) mentions an earlier text of his in which he wrote

“Our real work, both as individuals and as an Order – our Magnum Opus – is genuinely esoteric and Occult, and thus concerned with lapis philosophicus and not with some purely causal self-indulgence, or some ephemeral outer change in some causal form or forms, or with using such forms to try and effect some external change. For it is this esoteric, this Occult, work which will, affectively and effectively, introduce and maintain the Aeonic changes we desire and plan for – in its own species of acausal Time.” {9}

There is thus a pleasing symmetry here between Myatt’s metaphysics – as manifest in his recent pagan monographs Tu Es Diaboli Ianua and Classical Paganism And The Christian Ethos {10} – and the esotericism and praxis of the essentially pagan O9A {11} and which symmetry might explain why some O9A folk consider that Myatt as Rounwytha and Mage is now living the “final apprehension” of The Unity beyond the abstractions of both sinister and numinous having discovered, after fifty years on a Faustian quest, Lapis Philosophicus.

Three Wyrd Sisters
July 2019 ev

This text incorporates parts of our two earlier texts A Note On The Muliebral Numinous (2018) and A Note Regarding The Term Numinous (2017).

Notes

The URL’s given below were valid as of July 2019 ev.

{1} The rare MS, which concerned the O9A ‘rite of nine angles’, was published in the 1980s in the LHP Nox zine, and was later included in Sennitt’s book The Infernal Texts: Nox & Liber Koth (Falcon Publications, 1997).

{2} The text is included in the compilation Pathei-Mathos, Empathy, And The Order Of Nine Angles, available at https://omega9alpha.wordpress.com/empathy-and-the-supernatural/

{3} https://wyrdsister.wordpress.com/2018/02/03/ontology-satanism-and-the-o9a/

{4} Since Myatt goes to explain what he means by both masculous and muliebral it is worth quoting the passage from Tu Es Diaboli Ianua in context:

“If the numinous is a presencing, and an apprehension by us, of the divine, of the sacred, then is divinity, is the sacred, the sole domain of, a presencing of, the masculous – or such that the masculous dominates – or is it the domain of the muliebral; or the domain of such a balance between masculous and muliebral as the culture of pathei-mathos seems to indicate it is and should be. My own pathei-mathos certainly indicates that the numinous is primarily a manifestation of the muliebral and can be apprehended through a personal, an interior, balance between masculous and muliebral.

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

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

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

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

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

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

{7} The Numinous Way of Pathei-Mathos. Part III. Some Personal Musings On Empathy.

{8} The Numinous Way of Pathei-Mathos. Appendix II.

{9} https://omega9alpha.wordpress.com/the-enigmatic-truth/

{10} David Myatt, Tu Es Diaboli Ianua, 2017, ISBN 978-1982010935. David Myatt, Classical Paganism And The Christian Ethos, 2017, ISBN 978-1979599023.

{11} The evolved, modern, paganism of the O9A is described in the text The Pagan O9A, available at https://omega9alpha.wordpress.com/pagan-o9a/

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This work is licensed under the Creative Commons
Attribution-NoDerivatives 4.0 International license and can be freely copied and distributed, under the terms of that license.

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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 Compilation Of Some Recent O9A Texts

Order Of Nine Angles Sigil

O9A

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A Compilation Of Some Recent O9A Texts
2017-2019

Volume I: Texts
(pdf)

Volume II: Illustrations
(pdf)

Contents, Volume I

° Preface
° Introduction
° O9A 101
° A Modern Practical Guide To The Seven Fold Way
° Esoteric Notes Concerning The Numinous
° The O9A Septenary Sigil
° Notes On The Corpus Hermeticum
° The Anti-Patriarchal O9A Ethos
° O9A Esoteric Notes LXIII
(Atazoth And Alchemical Sources)
° A Note Regarding Kitab al-Aflak
° The Latin Picatrix, The Arabic Ghayat al-hakim, And The O9A Septenary System
° Notes On O9A Ontology And The Ruhaniyyat
° Selected Septenary Correspondences
(According To O9A Aural Tradition)
° O9A Esoteric Notes LXXVI
(Archaic Spelling In O9A Esoteric Tradition)
° Classifying O9A Texts
° Primary O9A Sources
° Non-English Names And Terms In O9A Tradition
° A Note On A Difference In Sigils
° Sigils In Medieval And Renaissance Occult Texts
° The O9A Dark Art Of Shrenching
° Academia And The Order of Nine Angles
° Appendix I: A Multi-Headed Mythical Beast
° Appendix II: Exposing Twelve Basic Errors

The compilation conveniently brings together some recent (2017-2019) texts which, as explained in the Introduction, manifest aspects of O9A tradition hitherto neglected by both other Occultists and by academics who have studied or who are studying Western Occultism and/or the O9A.

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

The scope and contents of the texts serve to distinguish the O9A from all other modern Occult groups be such groups described as Occult, Satanist, or of the Western Left Hand Path.

The compilation thus compliments the O9A texts in the following four compilations: (i) the seventh, 1460 page, edition of Guide To The Order Of Nine Angles issued in 2014, (ii) The Esoteric Hermeticism Of The Order Of Nine Angles, issued in 2016, (iii) The Eludent O9A, issued in 2018, and (iv) Further Notes Concerning The Hermetic Origins Of The O9A, issued in 2014.

°°°°°°°°°

Related:
The Eludent O9A
(pdf)


A Note Regarding Kitab al-Aflak

Ghayat al-hakim Sigils

Septenary Sigils: Ghayat al-ḥakim

°°°°°°°°°

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

°°°°°°°

{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/

°°°°°°°°°


Exposing Twelve Basic Errors

Order of Nine Angles

O9A

°°°°°°°°°

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

°°°°°°°

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/

°°°°°°°°°

Related:

O9A Transgression And Subversion
(pdf)

An Ignorance Regarding The O9A

David Myatt And The O9A

°°°°°°°°°


Recommended Reading List

Order of Nine Angles Sigil

O9A

°°°°°°°°°

Order Of Nine Angles
ONA/O9A
Recommended Reading List

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

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

Caveat Lector

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

1. That O9A texts were written over a period of some forty years with the O9A having, even by 2009,

“produced more material on both the practical and theoretical aspects of magic, as well as more ideological texts on Satanism and the Left-Hand Path in general, than larger groups such as the Church of Satan and the Temple of Set has produced in combination [which] makes the ONA an important player in the theoretical discussion of what the Left-Hand Path and Satanism is and should be according to the practitioners.” {2}

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

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

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

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

Rachael Stirling
TWS Nexion
January 2019 ev

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

°°°°°°°°°

Recommended Reading List

Introductory Texts

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

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

O9A Esotericism: Practice

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

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

° O9A Occult Fiction And The Sinister-Numinous Aesthetic.

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

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

° Culling And The Code of Kindred Honour.

O9A Esotericism: Theory

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

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

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

°The Tree Of Wyrd And The Star Game.

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

° The Anti-Patriarchal O9A Ethos.

° Distinguishing The O9A.

°°°°°°°°°


O9A Transgression And Subversion

O9A Insight Role

°°°°°°°°°

O9A Transgression And Subversion
(pdf)

°°°

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.

°°°°°°°

Related:

The Apolitical Deofel Quartet

°°°°°°°°°


O9A Texts 2018

Baphomet Sigil O9A

°°°°°°°°°

Among the new informative texts and/or compilations dealing with O9A esotericism, O9A aural tradition, and O9A satanism that were distributed in 2018 ev are the following, with details of where they were published.

1. The Latin Picatrix, The Arabic Ghayat al-ḥakim, And The O9A Septenary System [omega9alpha blog]
2. The Eludent Order of Nine Angles [o9a dot org; omega9alpha blog] pdf compilation
3. Some Anti-O9A Propaganda Exposed [o9a dot org; omega9alpha blog]
4. O9A Ontology And The Ruhaniyyat [o9a dot org; omega9alpha blog]
5. Traditional And Modern: The Two Types Of Satanism [o9a dot org; wyrdsister blog]
6. Sigils In Medieval And Renaissance Occult Texts [omega9alpha blog]
7. A Note On A Difference In Sigils [o9a dot org; omega9alpha blog]
8. Primary O9A Sources [omega9alpha blog]
9. O9A: A Different Emphasis? [o9a dot org; omega9alpha blog]
10. A Modern Mysterium [o9a dot org; omega9alpha blog; wyrdsister blog] pdf compilation
11. The O9A Septenary Sigil [omega9alpha blog]
12. The Tree Of Wyrd And The Star Game [omega9alpha blog]
13. Another Academic Misinterpretation [omega9alpha blog]
14. Classifying O9A Texts [o9a dot org; omega9alpha blog]
15. The Question Of O9A Culling [wyrdsister blog; omega9alpha blog]
16. The O9A In Practice [o9a dot org]
17. O9A Esoteric Notes LXXVI: Archaic Spelling In O9A Esoteric Tradition [omega9alpha blog]
18. Esoteric Notes Concerning The Numinous [omega9alpha blog]
19. The O9A Dark Art Of Shrenching [wyrdsister blog; omega9alpha blog]

°°°°°°°

The contents of the two new pdf compilations are as follows:

Eludent O9A

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

A Modern Mysterium: The Enigma of Myatt And The O9A

Preface.
Introduction.
° O9A 101.
° The Esoteric Philosophy Of The Order Of Nine Angles.
° The Multiform O9A.
° Surpassing Anton Long.
° Myatt, The Septenary Anados, And The Quest For Lapis Philosophicus.
° Anton Long and The Exeatic Quest for Gnosis.
° Theoretician of Terror?
° Traditional And Modern: Two Types Of Satanism
° Decoding The Life Of Myatt.
° The Peculiar Matter Of Myatt And Long.
° The Strange Life Of David Myatt.
° Demonizing Mr Myatt.
° The Question of Anton Long And David Myatt
° Appendix I. The Last Writings Of Anton Long.

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The new works compliment existing and recent esoteric works issued between 2016 and 2017, all of which are available on the omega9alpha blog. These 2016-2017 works include:

1. ἀρρενόθηλυς: Alchemical And Hermetic Antecedents Of The Seven Fold Way Of The Order Of Nine Angles (pdf compilation, 51 pages)
2. Further Notes Concerning The Hermetic Origins Of The O9A
3. Order of Nine Angles Esoteric Notes LV
        ° Chants and Mimesis In The Sinister Tradition of The Order Of Nine Angles
4. Order of Nine Angles Esoteric Notes XLIX
        ° A Muliebral Ethos
        ° Of Gates And Nexions
5. Order of Nine Angles Esoteric Notes XLVII
        ° De Vita Coelitus Comparanda
        ° Lightning, Sun, And Acausal Time
6. ONA Esoteric Notes XLV
       ° Mimesis And Sinister Sorcery
       °Anglicized Names In The Sinister Tradition
7. Non-English Names And Terms In O9A Tradition

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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

°°°°°°°°°

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

°°°

{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/

°°°°°°°°°

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”.


Anti-O9A Prejudice And Propaganda

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Order Of Nine Angles Sigil

O9A

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Analysing Anti-Fascist Prejudice And Propaganda
In Relation To The Order Of Nine Angles

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Anti-O9A Prejudice And Propaganda
(pdf)

Prejudice is “preconceived opinion not based on reason or actual experience; bias, partiality; unreasoned dislike, hostility; an unreasoning preference or objection; a preliminary or anticipatory judgement.”

Propaganda is “the systematic dissemination of information, especially in a biased or misleading way, in order to promote a political cause or point of view.”

In respect of the O9A (Order of Nine Angles), a reading of the “O9A” section of a 2019 report issued by a particular anti-fascist organisation is sufficient to (i) reveal that they are spreading disinformation and propaganda, and/or (ii) reveal their ignorance about the O9A, and/or (iii) reveal their prejudice. A revealing evident in their subsequent writings about the O9A.

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The Physis Of The Order Of Nine Angles

O9A Insight Role

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The Physis Of The Order Of Nine Angles:
Is The O9A Neo-Nazi?

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Contents
° Preface.
° Introduction.
° An Ignorance Regarding The O9A.
° Another Academic Misinterpretation Of The O9A.
° A National Socialist Occult Group?
° The Two Interpretations Of National Socialism: Ours And Theirs.
° David Myatt And Reichsfolk.
° Progressive, Traditional, Or Synthesis? The Evolution Of The O9A.
° Appendix: Exposing Twelve Basic Errors.

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The Physis Of The Order Of Nine Angles
(pdf)

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From the Preface:

Published here are an eclectic selection of articles written in the past few years and culled either from blogs that support the esoteric philosophy and the occult praxises of the Order of Nine Angles (ONA, O9A) or from blogs that comment on the O9A and/or on Mr Myatt.

The common themes of the articles which form the chapters of this compilation are (i) the physis (the nature, character, intent, and origin) of the Order of Nine Angles and (ii) whether or not the O9A, as most of its critics proclaim, is a “neo-nazi” occult group […]

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From the Introduction:

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 […]

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 […]

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 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 […]

[The] difference of interpretation [that results] 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 […]

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Progressive, Traditional, Or Synthesis?

empress

Progressive, Traditional, Or Synthesis?
The Evolution Of The O9A

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Notata Bene: This essay has been circulated to nominated attendees in advance of the O9A Sunedrion in 2019 ev (Oxonia, post Trinity Term) and in anticipation of an interesting debate about the topic and the questions raised. It is published here since the issues are germane to the nature of the O9A.

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            Following the open publication of some articles {1} even some outsiders are now aware of the esoteric, the Seven Fold Way, context of some of the suggested tasks, learning, and ordeals of the External Adept; tasks, learning, and ordeals sensationalized by the Media, and naturally misunderstood by the Occult illiterati and especially by those of that ilk who self-describe themselves as ‘satanists’.

This context, which the Occult cognoscente have always been aware of, is 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.

Theoretically and practically, this hermetic and sinister-numinous ἄνοδος engenders some interesting philosophical and especially some ethical questions; questions initially circulated as part of our aural tradition among those few who have successfully undertaken The Rite of the Abyss, and questions now more widely circulated among Internal Adepts at the behest of a certain extant Magus partly as an addition to our Labyrinthos Mythologicus.

One of the more interesting questions is the moral ambiguity of the praxis, given:

(i) how the “sinister” stage of External Adept can and in the past has often involved (a) particular Insight Rôles which can result in the External Adept causing harm or injury to or even the death of others as part of their exoteric pathei mathos, and (b) certain ceremonial (esoteric) rituals which can have the same result;

(ii) how some of those who are preparing for The Rite of the Abyss, having spent years pursuing a “numinous” way or ways of living and who thus have a more developed faculty of empathy perceive such wilfully caused harm, injury and deaths; and

(iii) how those who have successfully undertaken The Rite of the Abyss perceive such “sinister” matters often during their month of chthonic exclusion.

In practical terms this has led to suggestions such as those included in the 2017 text The Seven Fold Way Of The Order Of Nine Angles: A Modern Practical Guide {2} to offer alternatives to the more traditional “sinister” tasks:

(i) suggesting Insight Rôles such as (a) joining a well-established and traditional religious order – either Christian or Buddhist – and live the life of a monk/nun; (b) converting to Islam – either Sunni or Shia – and live the life of a devout Muslim, with one aim being to undertake Hajj, and (c) embarking on a solo cycling expedition from Patagonia to Alaska; and

(ii) eschewing the formation of the traditional ‘satanist’ nexion with its Black Book of Satan, and replacing it (a) with a nexion “using as a guide (or as a template for rituals of your own devising) O9A rituals such as [a] version of The Rite of the Nine Angles,” or (b) with a nexion “based on the O9A Rounwytha tradition.”

It has also led to an internal debate about culling and to the reality that now

“there are different opinions among O9A folk about culling and about it being a mandatory part of the O9A Seven Fold Way. A difference founded on the fundamental O9A principle of the authority of individual judgment.” {3}

Are such questions and such developments indicative of how the O9A is evolving as a result of the pathei mathos of those who achieved Internal Adept and those who have successfully undertaken The Rite of the Abyss?

Is such an evolution of the O9A natural and necessary and thus reflective of what Anton Long wrote over a quarter of a century ago:

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

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.” {4}

and which sentiment he, as Magus, re-expressed in his 122yf text Knowledge, the Internet, and the O9A,

“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 […]

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.” {5}

If such an evolution of the O9A is natural and necessary as a result of “more individuals undergoing pathei-mathos” then is it also not natural and necessary that some of those associating themselves with the O9A and some of those who have reached the stage of Internal Adept and some of those have successfully undertaken The Rite of the Abyss will, due to their unique pathei mathos, prefer the more traditional and “sinister” and well-tried approach with its practical presencing of its anti-Magian ethos, its potentially suffering causing Insight Rôles and ceremonies, and its overtly ‘satanist’ nexions?

Will the O9A therefore, given its principle of the authority of individual judgment, diversify into traditionalists and progressives? Since the signs are that this diversity is already occurring, what is our individual view of such diversity and, perhaps more intriguingly, is some synthesis of the two aspects – contradictory as such apparent opposites are only in the exoteric perceiveration of those yet to achieve the enantiodromia of The Abyss – also a necessary development and thus expressive of the esoteric nature of the Occult movement that is the O9A?

TWS Nexion
April 2019 ev

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{1} Among these article are: (i) https://omega9alpha.wordpress.com/2019/04/03/the-post-modernist-o9a/ and (ii) https://omega9alpha.wordpress.com/2019/03/23/an-ignorance-regarding-the-o9a/
{2} https://omega9alpha.wordpress.com/7fw-a-modern-guide/
{3} https://omega9alpha.wordpress.com/o9a-culling/
{4} Anton Long: Satanic Letters of Stephen Brown, letter to Michael Aquino, dated 20th October 1990 ev.
{5} https://omega9alpha.wordpress.com/knowledge-the-internet/

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

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The Post Modernist O9A?

O9A Insight Role

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The Post Modern Nihilist O9A?

The author of a previous item we have mentioned {1} has – or so it seems – “connected some more of the metaphysical dots” between the Order of Nine Angles and nihilism and which nihilism thus takes the O9A far beyond the “neo-nazism” that it is commonly but mistakenly said by the Occult illiterati and by the Media to espouse.

In an article titled Virtual Reality and Terrorism the author quotes from an O9A text published in Naos {2} decades ago which states that

“For a long time the nature of the Left Hand Path has been misunderstood. The traditional definition as magick use for personal/destructive/negative purposes is meaningless because it assumes a framework of moral opposites, which does not, in reality, exist in relation to magickal energies. All evolution of consciousness is a magickal act – an expansion of the acausal into realm of the causal. From the ‘traditional’, moral/ Nazarene point of view all such evolution, of necessity, becomes evil.

It is unfortunate that, for a long time, this simple fact has been obscured by silly systems like Qabala with its notions of a Dark Side of the Tree. No dark side exists, because what actually exists is dark of itself because it presences non-Being.”

As the author of Virtual Reality and Terrorism notes,

“It is all dark, because the acausal is just a […] a term to denote absolute evil and every act of presencing it in the causal realm of necessity, becomes evil.”

Yet even if nihilism is accepted to mean “rejection of prevailing religious beliefs, moral principles, and laws, together with a practical hostility toward accepted beliefs and/or established institutions,” then both philosophically and practically the leaderless O9A movement goes beyond the type of nihilism manifest for example in O9A insight roles, in presencing the acausal through sinister deeds, through heretical Occult rites and ceremonies, and through the O9A principle of the authority of individual judgment.

It does so because, as explained elsewhere {3} the raison d’être of the O9A is evident in

“individuals undertaking an often decades-long hermetic anados (ἄνοδος) by which they might discover Lapis Philosophicus and thus acquire wisdom. A practical anados manifest in the O9A Seven Fold Way,”

and in the fact that

“what the Media focus upon and misinterpret – such as alleged culling, insight roles, satanism, alleged neo-nazism, alleged disruption of society, and Occult ceremonial rituals such as those in the O9A Black Book of Satan – are related to only one temporary part of that Seven Fold Way. Which part is that relevant only to an External Adept (stage three of seven) and which part lasts from between a year to around eighteen months after which the individual moves on to other learning experiences.”

Which other learning experiences – beyond the stage of External Adept – involve “numinous experiences” such as the three to six month long rite of Internal Adept where the individual lives alone in the wilderness.

The O9A Adept therefore as a result of their anados presences some-thing – a Reality – which prevailing religious beliefs, moral principles, laws, causal abstractions and forms hide or obscure or distort.

Furthermore, the O9A movement has always maintained that the knowing of this Reality is acquired wordlessly, and thus is not only an acausal-knowing but also the result of a pathei mathos – a learning from personal experience, ordeals, and challenges both Occult and practical. {4}

Thus it would perhaps be more apt to describe the O9A as representing a post-modernist nihilism.

TWS Nexion
Oxonia
April 2019 ev
v.1.03

{1} http://www.o9a.org/2019/01/the-nihilist-o9a/
{2} A facsimile of the Naos MS is currently (April 2019) available at https://lapisphilosophicus.wordpress.com/naos/
{3} https://omega9alpha.wordpress.com/2019/03/23/an-ignorance-regarding-the-o9a/
{4} https://omega9alpha.wordpress.com/pathei-mathos/

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