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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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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An Ignorance Regarding The O9A

Order of Nine Angles

O9A

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An Ignorance Regarding The O9A

A Modern Orthodoxy

In the past year (2018-2019) the Order of Nine Angles (ONA, O9A) has received unprecedented coverage in the mainstream Media leading to an unprecedented mention of the O9A on various internet forums and blogs.

This coverage has a common denominator: from the coverage in 2018 in America and elsewhere of the alleged link between the O9A and the American neo-nazi group AtomWaffen Division {1} to an article about the O9A on a popular youth-orientated on-line music site {2} to the recent report issued by the political, left-wing, pressure group misnaming itself as “hope not hate” {3} to coverage of that report in mainstream British newspapers such as The Independent, The Sun, The Guardian, and The Daily Telegraph, all of which newspapers made mention of the O9A.

The common denominator is the alleged neo-nazi and satanist raison d’être of the O9A and which raison d’être involves members infiltrating and manipulating “extremist right-wing” groups in order to disrupt society and which disruption is, so the Media state, apparently masterminded by a certain Mr Myatt.

Which reveals a complete – although not unexpected – ignorance and misunderstanding of the O9A, which misunderstanding could be either propagandistic and thus deliberate, and/or be due to the nature of modern mainstream Media and the nature of the internet. Which nature is to be superficial, populist, unscholarly, quick to judge, opinionated, presumptive, and often arrogant. Which nature was and is revealed, for instance, in two things.

First, in how long-established mainstream newspapers such as The Independent and The Daily Telegraph printed stories about the O9A without getting their journalists to do their own detailed research and thus check the facts {3} with the result being that they simply reprinted – to a wider audience – the propaganda and disinformation, the “fake news”, of a political, left-wing, pressure group.

Second, in how so many people immediately believed and spread – often via the internet – what the newspapers and such a pressure group wrote, said, and published about the O9A and about Mr Myatt.

It was as if an orthodoxy about the O9A and about Mr Myatt had been created and was being upheld, with this orthodox, populist, interpretation unchallenged in the mainstream Media, unchallenged via the medium of the internet, and even unchallenged by those who pride and who preen themselves on being antinomian in respect of modern Occultism.

            As mentioned, all this was not unexpected, given the nature of modern Western societies, the nature of mass Media (including the social media of the internet) and the nature – the physis – of many of the people in modern Western societies: a plebeial physis {4} quite different from the minority who in modern times uphold such principles as are enshrined in codes such as that of the O9A’s code of kindred honour. {5}{6}

The Raison d’être Of The Order Of Nine Angles

The raison d’être of the O9A will be clear to those who have undertaken a basic study of O9A texts, such as all of the following four compilations:

(i) Quintessence Of The O9A, issued in 2018,
(ii) The Esoteric Hermeticism Of The Order Of Nine Angles, issued in 2016,
(iii) The Eludent O9A, issued in 2018, and
(iv) A Compilation Of Some Recent O9A Texts, 2017-2019.

Even those who have only read both Quintessence Of The O9A and The Esoteric Hermeticism Of The Order Of Nine Angles, will understand that the O9A is neither satanist nor neo-nazi nor even of the Western Left Hand Path but instead is concerned with 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.

That is, they will appreciate 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.

Thus correctly understood, such “sensationalist things” much hyped by the Media and others, are just a few of the exoteric (practical) and esoteric (Occult) experiences that the O9A assert can produce pathei-mathos, a learning from experience and a step toward wisdom.

Which “sinister” experiences of particular causal forms or abstractions are followed by a moving on to other tasks such as the Rite of Internal Adept where one lives alone in the wilderness for between three to six months, followed by several years of “numinous” experiences, followed by living alone for a lunar month in a cavern or dark cave and which chthonic experience is an enantiodromia where the individual goes to and wordlessly understands The Unity, The Monas, beyond all denotata, all abstractions and all causal forms.

As explained in one of the texts in Quintessence Of The O9A,

“both the LHP (‘the sinister’) and the RHP (‘the numinous’) are themselves causal abstractions – ideations – which hide both our own nature, the nature (the physis) of other living beings, and the nature of Reality itself.

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

Conclusion

One thing is to be expected, despite this explanation and despise previous explanations of ours. This is that the Media, and the internet-created, orthodoxy regarding the O9A and regarding Mr Myatt {7} will not be challenged by journalists, nor by those who consider themselves to be rational fair-minded human beings, nor by those who pride themselves on being antinomian in respect of modern Occultism.

Indeed, we might expect the Media interpretation of the controversial O9A to become a time-limited cause célèbre given the current focus on “right-wing extremism and terrorism” and on “hate speech” and on already made demands by certain political pressure groups that the police and the security services investigate the O9A with a view to proscribing it as a “terrorist organization”. For example, The Times newspaper, formerly one of the most respected British mainstream newspapers, recently (March 2019) ran an article titled Neo‑Nazis hijack gaming groups to spread hate against Muslims that stated

“a Times reporter went undercover on the gaming platform Discord to infiltrate an invitation-only Satanist neo-Nazi group called The Order of Nine Angles (O9A). The group openly encouraged acts of terrorism and celebrated what was described as esoteric Hitlerism.”

However, another thing might also be expected, possibly because of this explanation of ours and/or because of previous explanations of ours. This is that a few individuals – perhaps two or three a decade – will understand and begin their own quest along the Seven Fold Way, even if or perhaps because the O9A becomes a proscribed organization with its literature banned and blogs such as this removed from the internet.

Which few individuals are all that are required, given the decades and centuries long aims of the Occult movement that is the O9A, and since the O9A, after three decades, has now reached the stage, the phase, where

“we can expand slowly, nefariously, in the traditional manner by the clandestine personal recruitment of suitable people, which in practice means those useful to us individually in our own lives, and potentially or actually useful to our Aeonic aims, and who also possess culture: that is, the four distinguishing marks which are (1) the instinct for disliking rottenness (an instinct toward personal honour), (2) reason, (3) a certain empathy, and (4) a familiarity with the accumulated pathei-mathos of the past few thousand years manifest as this pathei-mathos is in literature, Art, music, memoirs, myths/legends, and a certain knowledge of science and history.” {8}

For,

“one of the purposes of an esoteric group – a nexion – such as the Order of Nine Angles is to aid those associated with it or inspired by it to carry out particular tasks and functions; such as, via their own pathei mathos, discover wisdom (Lapis Philosophicus), develop their own weltanschauung, and thus in some manner contribute (knowingly, purposefully, unknowingly, or otherwise) to the sum total of human esoteric and exoteric pathei-mathos; which contribution may aid our conscious evolution as a species and may bring-into-being or aid the development of new ways of living, and which contribution may also be part of the necessary destructive and adversarial dialectic in respect of existing causal, human-manufactured, forms and dogma.

One means to aid such a discovering and contribution is and has been the structured, the methodical, the traditional, seven-fold way with its melding of exoteric and esoteric experiences.” {8}

J.B.
TWS nexion
Oxonia
March 2019 ev
v.1.05

{1} https://wyrdsister.wordpress.com/2018/03/24/the-o9a-and-atomwaffen-a-summary/

{2} https://omega9alpha.wordpress.com/2018/12/03/o9a-transgression-and-subversion/

{3} https://omega9alpha.wordpress.com/fake-news/

{4} “It is requisite the Prince doo bestowe some sort of dignitie, or title vpon the person that is ennobled, to the end he may bee knowne from the Plebeiall people.” William Segar, Booke of Honor & Armes, 1590. The book is currently – March 2019 – available at https://books.google.com/books?id=LlI_AQAAMAAJ

{5} The O9A code is described at https://omega9alpha.wordpress.com/code-of-kindred-honour/

{6} The Booke of Honor & Armes, published in 1590, is interesting both in the context of the O9A and in the context of Mr David Myatt.

§ In the context of Myatt, the book is or may be relevant to why and how he challenged several individuals – including two journalists and a member of Combat 18 – to a duel with deadly weapons for spreading lies. For the first chapter of the Booke describes “the nature and types of lies”. In other words, Myatt was upholding an old Western tradition and one which marked the difference, a distinction, between a noble person – such as a British gentleman – and those with a plebeial (plebeian) physis.

As Myatt states in his 2012 text A Matter Of Honour,

“I have never bothered to have recourse to civil law, and established Courts, to sue those making libellous allegations about me quite simply because the only law I believe in and strive to uphold is the law of personal honour. Given that I have challenged two journalists, according to the law of personal honour, to a duel with deadly weapons for making such malicious allegations, and given that they did not have the honour to accept this challenge or issue an apology in lieu of fighting a duel, I consider my honour vindicated and their own dishonourable character proven.”

The other person he challenged to a duel – police informer Wilf Browning – also refused to fight a duel with deadly weapons. See footnote 11 of Myatt’s autobiography Myngath (page 70, depending on the edition).

Regarding Myatt, the texts linked to at the following URL may be useful: https://omega9alpha.wordpress.com/2019/03/22/myatt-and-the-o9a/

§ In the context of the O9A, the book is or may be relevant to why the O9A has a code of kindred honour, with adherence to such a code serving to distinguish those who are O9A from those who are not O9A and who thus have a mundane, a plebeian, physis.

A difference explained in classic O9A texts such as Culling As Art, available as of March 2019 at https://lapisphilosophicus.wordpress.com/2012/08/03/concerning-culling-as-art/

{7} For an overview regarding Myatt see the texts at https://omega9alpha.wordpress.com/2019/03/22/myatt-and-the-o9a/

{8} Geneseos Caput Tertium, Documents of the Inner O9A, 122yf, καὶ εἶπεν ὁ ὄφις τῇ γυναικί Οὐ θανάτῳ ἀποθανεῖσθε.

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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.

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Related:
The Eludent O9A
(pdf)