The Apolitical Deofel Quartet

Order of Nine Angles

O9A

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Those who have studied O9A esotericism in detail, and those who have an intuitive or artistic appreciation of the Sinister-Numinous aesthetic of the Order of Nine Angles (ONA, O9A), know that the O9A in essence is apolitical, regarding all political forms and all political ideologies as causal abstractions, some of which forms may however be useful for a while as exeatic learning experiences – as Insight Rôles – for some individuals in the early years of their decades-long journey along the O9A Seven Fold Way. But all of which causal abstractions – from politics, to religions, to sociological and psychological theories and posited archetypes – are surpassed, left behind, understood as irrelevant – when the individual undertakes and successfully emerges from the ordeal of The Abyss.

Which ordeal reveals The Unity, the affective acausality, beyond the illusive, the mundane, dialectic of opposing opposites; an illusive dialectic exemplified by “choosing sides” such as, in terms of political abstractions, “Left Wing” and “Right Wing”.

Those conversant with O9A esotericism will know that the novels of the O9A Deofel Quartet present

“much of the diverse aural traditions as AL [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, of a kind now familiar – decades later – from the Harry Potter stories) 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; a way that many will find more interesting (and certainly more entertaining) than thousands of pages of sometimes polemical and sometimes ponderous O9A factual texts, and a way that especially places the O9A’s satanism into perspective, Aeonically and otherwise.”

None of the novels of the Quartet concern politics. None of them deal with political revolution or concern themselves with “terrorism”. None of them concern “neo-nazism”. None of them involve “racism” or are “anti-gay” or misogynistic. In truth, the novels – ahead of their time – contain strong female characters (such as Fiona in The Greyling Owl, and Lianna in The Giving) as well as positive gay characters (such as Fenton in The Greyling Owl).

To understand the O9A is to understand how and why The Deofel Quartet presences O9A esotericism: as involving real individuals some of whom (as in Falcifer) may have an interest in Satanism and the Occult, and some of whom (as in The Greyling Owl) are not interested in, or appear not to be interested in, Satanism and the Occult. As readers of such works as Falcifer and The Giving and The Temple of Satan discover, esoterically the O9A is far beyond even the causal abstraction, the causal form, termed “Satanism”.

Thus, as described in The Temple Of Satan,

“All of [the books], and the manuscripts bound like books, were about alchemy, magick or the Occult. He could read the Latin of the medieval manuscripts and books, but what they related did not interest him as the later books brought forth no desire to read further.

Even the Black Book of Satan, resting on the table, seemed irrelevant to him. They were all compilations of shadow words, appearing to Thurstan to fall short of the aim that the searchers who had written them should have aimed for. His instinctive feeling was to observe in a contemplative way some facet of the cosmos – to stand outside in the dark of the night and listen for the faint music that travelled down to Earth from the stars – rather the enclose himself in the warm womb of a house to read the writings of others. Demons, spells, hidden powers, the changing of base metal to gold, even the promises of power and change for himself, were not important to Thurstan, and he left the library with its stored knowledge and forbidden secrets and lurking gods, to walk in the moonlit garden.

The stars were not singing for him – or he could not hear them above the turmoil of his thought…

He moved, like an old man pained by his limbs, through the cold and sometimes swirling mist along a path that took him toward the Mynd and up, steeply, to its level summit where he stood, high above the mist, to watch the mist-clotted valleys below.

The heather was beginning to show the glory of its colour, and he walked through it northbound along the cracked and stony road stopping often to turn around and wait. But no one and nothing came to him – no voices, song or sigh […]

The very Earth itself seemed to be whispering to him the words of this truth. He began to sense, slowly, that there was for him real magick here where moorland fell to form deep hollows home to those daughters of Earth known as springs and streams, and where the Neolithic pathway had heard perhaps ten million stories. No wisps of clouds came to spoil the glory of the sun as it rose over the mottled wavy hills beyond the Stretton valley miles distant and below. No noise to break the almost sacred silence heard. For an instant it seemed as if some divinity, strange but pure, came into the world, and smiled.”

Thus, 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.”

Thus, this paean to Sapphic love, from Breaking The Silence Down, the novel often considered as making the Deofel ‘quartet’ into a quintet of esoteric novels:

“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.”

Given that most O9A critics have never bothered to read the O9A “deofel quintet” – or, if they have, have miserably failed to appreciate its esoteric significance – it is not surprising that they have such a biased, mundane, view of the O9A.

TWS Nexion
December 2018 ev

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Related:
The Deofel Quartet

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Our Role-Playing World

O9A Insight Role

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The Role-Playing World Of The O9A

The Order Of Nine Angles (ONA, O9A) could be considered to be a φαντασία, that is, a making visible (of some-thing). A phrenic image, an imagining; a phrenic apprehension of an object of perception; an ingenious invention or design; a visionary notion, a fantasy.

In less pedantic, and more practical, terms, it could be understood as a new genre of fantasy role-playing games: a modular game that occurs and is acted-out in real-life with the player interacting with real people and assuming various roles. A game with no set rules, no manual, only guidelines some of which conflict with other ones and some of which are, or seem to be, confusing and/or polemical and/or distracting.

It is a game with no time limit whose only goal is pathei-mathos (a learning from practical, hard, experience) via playing the game. It is a modular game because the player can choose to construct their apprehension, their version, their fantasy, of the O9A from various modules such as ‘satanist’, or ‘Rounwytha’, or ‘Drecc’, or ‘pagan sorcerer’, or ‘Balobian’ or ‘seeker along the seven fold way’, or anarchist, or ‘neo-nazi’ or even ‘terrorist’, with one of the guidelines of the game being that any player can invent or design a new module (in O9A esoteric-speak, a new Insight Role, a Grade Ritual such as that of Internal Adept) and add it to the game.

It is also a game of conflict: conflict with other ‘satanists’ or with other ‘sorcerers’ or conflict with those whose apprehension or fantasy of the O9A differs from theirs; and/or conflict with those who oppose the ideology, the actions, the beliefs, of whatever “Insight Role(s)” the player has adopted. There could even be conflict with and within one’s self: between one’s ‘dark’ or sinister (amoral) side and one’s ‘numinous’ or emphatic (moral) side.

Being a fantasy role-playing game, it does not exist in cyberspace but rather in both the lives of those who play the game for however short a time, and in the making visible – the presencing, the fantasy – that a player may have of the game. For it exists as an apprehension by the player and/or by the opponent, but which apprehension may include an image or images of it (or modules relevant to it) accessible via cyberspace.

As a particular type of fantasy role-playing game it has no ‘leader’, needs no organization, requires no hierarchy of instructors, and is not and cannot be copyrighted. In sum: the fantasy O9A can be whatever the player desires it to be or believes it should be. Rather like modern satanism itself.

In the original, classic game – as played back in the day by aficionados of ONA 1.0 – there were (i) real-life Insight Roles such as neo-nazi activist, anarchist, being an assassin, a police officer or a member of the armed forces, and (ii) Grade Rituals such as Internal Adept (spending at least three months living alone in the wilderness) and The Abyss (living alone in an underground cavern for a lunar month).

Happy Gaming!

T.W.S.
2018 ev
ONA 3.0
v. 3.5

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Related:
Disclaimer
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O9A Texts 2018

Baphomet Sigil O9A

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

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

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

Eludent O9A

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

A Modern Mysterium: The Enigma of Myatt And The O9A

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

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

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

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The 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