The Question Of O9A Culling

O9A Insight Role

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The Question Of O9A Culling

It is that time of year again. When in Northern Europe the dark nights become longer in duration, the ambient temperature begins to fall, deciduous trees shed their leaves, there are often frosts at Dawn, and the hearth becomes again a focal point of rural indoor living with its warming fire of logs or of coal or of peat. A time for rural O9A folk to tell, at dusk and to their children, ancestral stories of OmegaNineAlpha culling…

Meanwhile, in the urban world where most self-described modern ‘satanists’ dwell – following as they do or inspired as they have been by the modern materialistic ‘satanism’ propagated by the urban-dwelling Howard Stanton Levey – the internet chatter and stories about the Order of Nine Angles and culling continues, season following season.

It is as if latter-day Levey-style ‘satanists’ are all singing from the same anti-O9A hymn sheet, vocalising different parts.

“ONA culling is just propaganda,” many of them sing, “an urban myth”. After all, the chorus goes, “the ONA is a joke and doesn’t exist.” Others sing the verse that ONA culling is merely the internet boasting of male adolescents. Yet others sing about “Where are the bodies? Why has no one ONA ever been arrested for murder?”

Some others sing the verse about how they just cannot believe that someone O9A could leave no evidence behind at a murder scene because all modern Levey-style ‘satanists’ know that anyone who describes themselves as O9A is just an easily-led simpleton with the O9A itself being “a cult for morons”.

            What none of these critics seem to have factored in is that 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. {1}

Some, such as myself, consider that advocacy of “culling” is merely part of the O9A’s Labyrinthos Mythologicus. A kind of test of occult intuition and a test also designed to put many people off, cause controversy and so generate interest in the O9A. Which it has done.

Others consider it is mandated as one of the tasks of someone who following the O9A Seven Fold Way has reached the occult grade of External Adept with it therefore being akin to a hazing (US) or a blooding (UK) especially if the nexion or temple of the External Adept takes part as suggested in the vintage text Guidelines for the Testing of Opfers published in 1988 ev.

Yet others consider culling is not a mandatory part of the Seven Fold Way and have updated, revised, or evolved that occult way to exclude it. {2}{3}

In regard to those O9A folk who consider culling is mandatory then the Levey-style ‘satanist’ critics of the O9A seem to have missed two other things.

The first is the exoteric and esoteric context in which an O9A culling takes place. An exoteric context well described in the document Culling And The Code of Kindred Honour {4} which relates a factual event and describes how an O9A person who accepted culling as mandatory might or should react given the personal circumstances related. An esoteric context described in the document Another Academic Misinterpretation Of The O9A {5} and which esoteric context is of such a culling being a personal learning experience and forming only one small and temporary part of the decades long classic Seven Fold Way.

The second is that, for those who accept that culling is necessary, such a culling could be undertaken when they undertake an Insight Role as, for example, a member of the armed forces or as a police officer.

            To conclude, as with most if not all matters O9A it is for each person identifying with the O9A to form their own judgment about culling since as has been reiterated many times over the past few years the O9A when correctly understood is a modern occult movement (some would say a sub-culture) founded on a particular esoteric philosophy and a movement which an individual chooses to identify with or, should they feel the need, chooses to develop a new ‘flavour’ or version of.

RS
TWS Nexion
October 2018 ev
v. 1.02

{1} The principle or axiom of the authority of individual judgment in practice means (i) that no author, no individual, no nexion, can present or represent the view or the opinion of the entity termed the Order of Nine Angles, (ii) that the O9A does not have, never has had, and never will have an “official policy” about anything, and never has, and never will make “official statements” about anything; and (iii) that the only authority which is meaningful for the O9A is the individual one which results from the exoteric and esoteric pathei mathos of each individual who is part of or who associates themselves with the O9A.

qv. https://omega9alpha.wordpress.com/o9a-authority/

{2} As Anton Long wrote in a letter to Michael Aquino dated 20th October 1990 ev and included in volume I of The Satanic Letters Of Stephen Brown,

“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.”

{3} One such revised Seven Fold Way is available at https://omega9alpha.wordpress.com/7fw-a-modern-guide/

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

{5} https://omega9alpha.files.wordpress.com/2018/04/misinterpretation-o9a-v5.pdf

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O9A Esoteric Notes LXXVI

Baphomet Sigil O9A

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Order of Nine Angles Esoteric Notes LXXVI
Archaic Spelling In O9A Esoteric Tradition
(pdf)


Some Anti-O9A Propaganda Exposed

Order of Nine Angles

O9A

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Some Anti-O9A Propaganda Exposed
(pdf)


The O9A Septenary Sigil

Order of Nine Angles

O9A

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The O9A Septenary Sigil
(pdf)

Extract:

The O9A septenary sigil, unique as it is, has – since it was first made public in the 1970s – puzzled some modern Occultists.

As exoterically drawn and reproduced, as above, the seven points which touch the outer circle symbolically represent the septenary spheres, with the lines joining the spheres the connexions or pathways between them.

Yet this exoteric representation is merely a 2-dimensional rendition of some-thing which is esoterically, on one level, 3-dimensional – as in the artistic depiction below – but which on a higher esoteric level is 4-dimensional since what is symbolically represented – the seven spheres and their connexions or pathways – are fluxive, mutable, changeable, as the psyche of the initiate fluxes and mutates as they progress from one sphere to another and explore the pathways between them. They are fluxive as the pieces of the O9A Star Game are fluxive, are transformed, as they are moved within, and from, one sphere to another. For as Adepts will apprehend, the use – the ‘playing’ – of the advanced Star Game is the 4-dimensional fluxive O9A septenary sigil […]

Historically, other simpler septenary sigils exist […]

In the context of Renaissance septenary sigils, the O9A septenary sigil – in its 2-D, 3-D, and 4-D formats – is an evolved representation of the nexion that is the septenary system, and thus also a talismata to use in the type of sorcery appropriate to each format […]

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Related:
The Tree Of Wyrd And The Star Game


O9A: The Dark Art Of Shrenching

Order of Nine Angles

O9A

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O9A: The Dark Art Of Shrenching
(pdf)

Those curious about the Order of Nine Angles (ONA, O9A) who turn toward the four fictional stories that make up The Deofel Quartet expecting to find ‘horror’ stories or stories of bloody satanic sacrifice, or graphically described sexual or fetishistic satanic rituals, or de Sade like violence, sadism, and dominance, may well be disappointed […]

Nowhere is the dissonance between such expectations – of stories of horror, blood, sacrifice, sex, fetishism, satanic rituals, and sadism – and the Occult reality of The Deofel Quartet greater than in the story titled The Greyling Owl.

This fictional story – of some 130 pages – was published in 1986 ev and is set in and around the English city of York in the year 1976, with the story revealing “how the O9A often operates, and has operated, in the real world” for decades […]

What is described is The Dark Art Of Shrenching, otherwise known as Sinister Cloaking. A difficult Dark, Occult, Art to master involving as it can deceiving others about one’s intentions, and/or entrapping others for some sinister purpose.

In the O9A the most obvious use of The Dark Art Of Shrenching is in Insight Roles […]

Yet The Greyling Owl describes a somewhat hitherto neglected part of O9A tradition. Which is that Shrenching may also be a necessary part of those who, via the Seven Fold Way, have progressed beyond The Abyss and who thus have attained the Occult grade of Master of Temple, or Mistress of Earth […]

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Related:

The Deofel Quartet


Occult Sigils: Questions For O9A Novices

Order of Nine Angles

O9A

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Sigils In Medieval And Renaissance Occult Texts
(pdf)

Part I: The Picatrix
Part II: Sigillum Dei Aemeth And The Septenary System

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Extract from Part I:

In two previous notes we touched upon the difference in some of the Occult sigils in the 11th century (CE) Arabic manuscript Ghayat al-hakim and those in the manuscripts of the Latin Picatrix dating from the 14th and 15th centuries (CE).

While some of the differences in the manuscripts are undoubtedly due to scribal errors and unintentional emendations, other differences may well (i) reflect how the scribes – or the editor(s) or authors of later printed texts – naturally and perhaps in a well-intentioned way evolved the symbolism in accord with both their apprehension of the manuscripts and/or their apprehension and understanding of contemporary Occult texts and praxises, and/or (ii) reflect the judgment of the illustrators or typesetters of later printed texts in respect of representing them on the printed page.

It is therefore interesting to compare some of the differences between the sigils of the Arabic Ghayat al-hakim and those in the Latin Picatrix, especially as such sigils were regarded as important in the crafting and use of talismata.

For one question which a practitioner or an aspiring practitioner of The Dark Arts might well ask is whether or not such later, emended, sigils were as effective as the earlier ones. Questions which practitioners or aspiring practitioners of The Dark Arts should answer themselves as a result of practical Occult experimentation.

[Two] such differences are illustrated below:

Sigils: Ghayat al-hakim
Ghayat al-hakim

Sigils: Picatrix
Picatrix

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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 have apparently been travelling along the O9A Seven Fold Way and have apparently progressed to the stage of Internal Adept, and possibly beyond, as 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.