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


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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.


Concerning A Difference In Sigils

Order of Nine Angles

O9A

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Concerning A Difference In Sigils
(pdf)

In an earlier text we noted the difference between the sigils of the septenary planets in the Latin text of the Picatrix – whose MSS date from c. 1300 to c.1459 – to those in the earlier Arabic MS Ghayat al-ḥakim, dating from c.1050.

This text explains the difference in greater detail and explains how these differences relate to the O9A septenary tradition.


The Rounwytha Rite Of The Abyss

Order of Nine Angles

O9A

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The traditional, the Rounwytha, rite of the Abyss, although never named or described as such in the past, was the second part of the practical ancestral training of the Rounwytha, the first being spending three to six months alone in the wilderness and which solitary ordeal the O9A inherited and evolved into the Rite of Internal Adept.

As with the Rite of Internal Adept, the Camlad Rite of The Abyss – as described in the text Enantiodromia: The Sinister Abyssal Nexion {1} – is the O9A’s somewhat updated version of the traditional rite. The aim of both rites – the traditional Rounwytha ones and the O9A ones – is the same; to aid the development in the individual of empathy and the development of a wordless understanding of themselves, of Nature, and of the cosmos.

In the particular case of The Abyss there is also a symbolic – and ancient, pagan – journey into and a living in ‘the darkness’ followed by an esoteric rebirth with the person having faced and dealt with their fear or dread or their lack of experience of the chthonic. In modern terminology, there is after that month-long living a return to the world with them having integrated their dark/sinister/Shadow persona with their light/numinous persona.

Aural tradition relates that, centuries ago, a certain place near what is now the town of Bridgnorth in Shropshire was occasionally used. Another such place once existed near Little Wenlock, while old mine workings near the Stiperstones were also sometimes, in the past hundred or so years, used.

The Traditional Rite

The traditional rite has no structure, and simply involves the candidate living alone in a particular location for a lunar month and trusting a member of their family kindred or their mentor (if they have one) to inform them when the rite is over.

The rite begins at the first full moon following the beginning of a propitious alchemical season – in the Isles of Britain this was traditionally the first rising of Arcturus in the Autumn. The rite, if successful, concludes on the night of the next full moon.

The rite ideally occurs in an isolated underground cavern where or near to where water flows, and in which location the candidate dwells alone for the whole lunar month, taking with them all that is required for the duration of the rite. Ideally, the water should be suitable for drinking. If such an underground cavern cannot be found, then a suitable alternative is an isolated dark cave – with, if necessary, its entrance suitably screened to avoid an ingress of light.

The only light is from candles (housed in a lantern) and the only food is bread and cheese. The food and/or the water required for the duration can be either brought by the candidate at the beginning of the rite, or provided and left (without any contact being made) on a weekly basis by a chosen member of their family kindred or by their mentor if they have one.

No means of communication with the outside world should be brought; no timepiece, mechanical or otherwise, is allowed; and no (in these modern days) means of reproducing music nor any other means of personal entertainment or communication are allowed.

The candidate should arrange for a trusted person to enter the cavern at the next full moon to return them to the world of living mortals.

The rite is as simple, as difficult, and as dangerous as that.

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{1} The text is included in the Complete Guide To The Order of Nine Angles available at https://omega9alpha.wordpress.com/2014/04/09/the-definitive-guide-to-the-order-of-nine-angles/


To So Acausally Be Alive

Order of Nine Angles

O9A

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To So Acausally Be Alive

They were there even if no human – no human technology – could detect them. There, deep below the surface of that ocean.

But she had dreamed of them, every day for months, and just had to go. Down, deep down, where no human could survive. Would they welcome or ignore her so leaving her to die?

Nevertheless, she dived; she had to dive there from a chartered boat and miles beyond where the ocean left the island of Puerto Rico far far behind. Dived in her wet-suit, in her life-giving mask with her deep-sea tanks of breathable Earth atmosphere strapped upon her human back.

But no one – no human, no alien being or beings – came to save her. And so she descended, unconscious, down deeper down, until her human life left her and her body touched, deathly fell upon, the dark abyssal ocean floor.

But something – something strange and not quite human within her – somehow remained alive; unseeing, unthinking in human words; and needing no breathable atmosphere to live. For some-thing within her was somehow aware in a non-phenomenal, unhuman, way of some type of non-body dwelling living beings surrounding and welcoming her, there.

She, the human, was dead. A mere corpse to be fed upon by such sightless sea – ocean-dwelling – denizens as had evolved to exist in such a watery unlit deep.

But the un-human part of her was home, at last. Home and now living in those acausal, those timeless, dimensions where some of her Earth-seeding ancestors still lived. For as she then so wordlessly understood every descended semi-human being had to mortally, to causally, die in order to so acausally live.

Rachael S.
2018 ev


Article source: https://sinistervignettes.wordpress.com/2018/08/21/to-so-acausally-be-alive/


The Hidden Order Of Nine Angles

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Order of Nine Angles

O9A

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The Hidden Order Of Nine Angles

Several post-2012 Order of Nine Angles texts hint that there is a hidden “esoteric O9A” which perhaps only the most persistent will discover or appreciate, as perhaps was intended.

For such O9A texts not only deal with and provide information about various Occult topics which the modern literature – academic and otherwise – about modern Occultism, about Satanism, and about the Western Left Hand Path, have ignored, but also deal, in a measured and rational way, with the philosophical and Occult roots of the O9A giving as they do copious references to (and sometimes illustrations from) medieval, renaissance and Greco-Roman texts, more often than not in the original language of those texts such as Latin and Hellenistic Greek.

These texts therefore 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.

That these texts have been ignored by O9A critics and by academics is perhaps indicative.

Indicative, in the case of O9A critics, because such critics – be they journalists, authors, self-proclaimed Satanists, self-proclaimed Occultists, or self-proclaimed practitioners of the Western Left Hand Path – either lack the required academic background to appreciate such texts or, more often than not, because of some pre-existing prejudice regarding the O9A.

Indicative, in the case of academics, because of what seems to be their fixation on – in the case of modern Satanism – Howard Stanton Levey (alias Anton LaVey) and – in the case of modern Occultism and the Western Left Hand Path – on Aleister Crowley and Michael Aquino and Aquino’s Temple of Set. For there seems to have developed an academic orthodoxy in which Levey, Crowley, and Aquino, are of paramount importance, and in which the O9A is at best “a minor group” and at worst based on the ideas and ritual propounded and popularized by that modern triumvirate.

Thus, in one example of many, both academics and others continue to propagate the canard that the “nine angles” of the O9A derive from Aquino’s Ceremony of Nine Angles (with its Euclidean angles) despite the fact that the O9A “nine angles” are – as many post-2012 O9A texts have explained – the nine combinations of the three fundamental alchemical substances (salt, sulphur, mercury) and are represented by the pieces of the O9A’s 1970s Star Game. {1}

Similarly, and to provide another example, the O9A septenary Tree of Wyrd has been dismissed by an academic as merely “a replacement for the Kabbalah […] a non-Semitic version of the Kabbalistic Sepherot” {2} whereas many O9A texts have established that the septenary system historically pre-dated the Kabbalah and was not only part of Western Occultism {3} but was also part of the Greco-Roman mysticism explained in the Pymander tractate of the Corpus Hermeticum {4}.

Revealing The Hidden O9A

Two recent – 2018 ev – O9A texts should suffice to not only reveal the hidden “esoteric O9A” but also serve to illustrate just how different the O9A is from all other modern public manifestations of modern Occultism, be such Occultism the modern Satanism of Howard Stanton Levey, the Western Left Hand Path of Aquino and the Temple of Set, or the egoistic, Hermetic Order Of The Golden Dawn indebted, “Thelema” of Aleister Crowley.

These recent texts are An Esoteric Note On The Somnium Scipionis Of Cicero, {5} and A Note On The Picatrix. {6}

The Esoteric Note On The Somnium Scipionis provides references to ancient texts – in Latin and Greek, together with translations – and places the esoteric philosophy of the O9A, and its praxises (such as its Seven Fold Way and its Code of Kindred Honour) into the correct historical perspective; that is, as part of a Greco-Roman pagan tradition.

The Note On The Picatrix references ancient Arabic texts, and reveals the influence of such texts on the O9A; why the original Western grimoire tradition derived from such Arabic sources, and that the later Hebrewesque and Kabbalah influenced grimoire tradition was – as the O9A have maintained for decades – a much later distortion of ancient Western Occultism.

                   Such texts serve to illustrate just how different the O9A is because those texts – like seminal O9A texts such as The Geryne of Satan {7} and Baphomet, An Esoteric Signification {8}- are based on primary, ancient, sources, with their authors able to read such sources in their original language.

Such language skills, such academic knowledge, are entirely absent in Howard Stanton Levey, in Michael Aquino, and in the likes of Aleister Crowley. {9} A fact that O9A critics, and academics, have – so far – failed to appreciate.

Morena Kapiris
August 2018 ev

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{1} Refer for example to (i) the texts at https://omega9alpha.wordpress.com/the-star-game/ and (ii) to the Appendix An Alchemical Signification of the O9A text Azoth: Western Alchemy And The Seven Fold Way Of The Order Of Nine Angles.

The Azoth text is included – together with other relevant post-2012 texts – in the pdf compilation available at https://omega9alpha.wordpress.com/2016/03/30/the-esoteric-hermeticism-of-the-order-of-nine-angles/

{2} Jacob Senholt. Secret Identities In The Sinister Tradition, in The Devil’s Party: Satanism in Modernity. Oxford University Press, 2012, p.253

{3} For example (i) Alchemy And The Sinisterly-Numinous Tradition, (ii) Lapis Philosophicus, Isaac Newton, And The Septenary System, and (iii) The Hermetic Origins Of The O9A.

{4} qv. David Myatt’s translation of and commentary of that tractate in his Corpus Hermeticum: Eight Tractates. Translation and Commentary. 2017. ISBN 978-1976452369.

{5} https://omega9alpha.wordpress.com/2018/08/09/a-note-on-the-somnium-scipionis/

{6} https://omega9alpha.wordpress.com/2018/08/08/a-note-on-the-picatrix/

{7} https://omega9alpha.wordpress.com/geryne-of-satan/

{8} https://omega9alpha.wordpress.com/baphomet/

{9} qv. Traditional And Modern: The Two Types Of Satanism, available at https://omega9alpha.wordpress.com/two-types-of-satanism/