Afsana, Yusra, And The Green Damask Room

Order of Nine Angles

O9A

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For decades, the esotericism of the Order of Nine Angles (ONA, O9A) – its unique esoteric tradition – has been either neglected or scorned by both modern occultists and by academics who have written about Western esotericism.

In order to facilitate research into the O9A we provide here some comments about two hitherto ‘secret’ aspects of O9A esoteric tradition: the Rite of Afsana, and the location associated with Yusra, both of which are mentioned in certain questions that those publicly declaring themselves knowledgeable about the O9A – usually via the medium of the Internet – were (from around 2008 on) sometimes asked to answer in order to verify their claim to knowledge. {1}

Afsana

In origin, the term Afsana is Persian, and centuries old; an origin evident in the Persian title of an ancient book: Hazar Afsan, هزار افسان, and which book is a compilation of various short (enchanting) tales, some of which tales are quite similar (and occasionally almost identical) to some of the ones in the collection known in the West under the title The Thousand And One Nights, أَلْف لَيْلَة وَلَيْلَة‎.

The zahr (exoteric, outer) meaning of the term implies a (usually short) fictional story, while the batin (esoteric, inner, hidden) meaning implies an enchanting story or myth and which story or myth may be “archetypal” and thus numinous and thus may not necessary reflect or detail actual events. In the older stories, sorcery – and esoteric entities such as Jinn – play an important role. {2}

As for why a Persian word is used by the ONA, a text explaining what the ONA mean by the term ‘nine angles’ explains that:

“The inspiration for – or the tradition used by – the Order of Nine Angles/Anton Long was the ἄνοδος (septenary, Hermetic, or otherwise) described historically in various Hellenic, Indic, Persian, and alchemical texts, such as the Pymander tractate of the Corpus Hermeticum and the Arabic MS Al-Kitab Al-Alfak.” {3}

That is, the ONA is referencing a Western esoteric tradition {4} much older than, and independent of, the Magian cabala and a tradition which has been neglected by almost all modern academics who have written about Western esotericism, focused as such academics have been on the much more recent, and distorted, Magian tradition used by the likes of The Golden Dawn, Crowley, Levey, Aquino, and virtually all non-ONA Western occultists.

As the ONA also note, their tradition – of a septenary anados and of ‘the nine angles’ – may be derived, or be a continuation of, an ancient and pagan Greco-Roman tradition and which Greco-Roman tradition may have influenced Persian and Indic esoteric traditions, or it might be that earlier Persian and Indic traditions may have influenced that pagan Greco-Roman tradition. Unless and until more academic research is undertaken the actual origin of the septenary anados and of ‘the nine angles’ will be moot.

Yusra

In respect of Yusra, the question asked is: “What one [singular] terrestrial location is used in calling forth Yusra?”

The answer as to location is encoded in the painting The Green Damask Room. The location is far from Shropshire and is not in Europe.

As for who or what Yusra is, while the word occurs in the Quran – for example جار ومجرور – and is sometimes used as a female first name in Arab lands, one has to bear in mind the distinction between zahr and batin, between the exoteric and the esoteric meaning.

Thus it is possible that the name might (or might not) refer to some ancient (possibly Near Eastern) female ‘goddess’.

The Green Damask Room

the-green-damask-room1

There are four “encodings” in the painting by Richard Moult to which he gave the name The Green Damask Room.

Two reflections in the suspended polyhedron which depict two locations in Shropshire, personal to the subject of the painting and of general interest regarding the history of a certain Esoteric Tradition.

The sigil above the polyhedron is an encoding of the secret name of ‘Satan’ according to that Tradition.

Although it may be reproduced as such, the polyhedron itself is not an intentional depiction of an inverted Septenary symbol (and thus does not necessarily require reverting). Rather – and interestingly given its resemblance to the Septenary sigil – it is the pattern which emerged via the encoding of the name of the terrestrial location associated with “Yusra” and the “New Aeon”.

In addition, the ‘Green Damask Room’ – named and known as such among family, friends, and selected invited guests – exists in a certain large house in a certain location in a certain country.

KS
2018 ev

This is an edited and revised version of an article first published on the TWS Nexion blog in January 2017.

{1} The ten questions – since supplemented by three more – are:

1) What is the meaning and the correct uses [plural] of the term Fayen?
2) What alchemical season is appropriate to Dabih and why?
3) What is the reason that Petriochor is used in the Rite of Afsana, and what is this Rite?
4) What one [singular] terrestrial location is used in calling forth Yusra?
5) How do the Nine Angles relate to Azal, Dhar and Zamal, and what Earth-bound (causal) form (structure/construct) is used to symbolize this?
6) What symbolic structure/construct is beyond the (advanced) form that is The Star Game?
7) How does the causal phenomena perceived in the causal as “gravity” relate to a specific type of acausal energy, and what has this to do with the Dark Gods mythos and the nexion that is the planet Earth?
8) What is the esoteric name of the acausal entity that has the common exoteric name Satan?
9) What manuscript, other than Al-Kitab Al-Alfak, is a source for the nine emanations?
10) Where and when was Al-Kitab Al-Alfak written and what name appears on the title page.

Three further questions were added because: (i) a few years ago an O9A Adept publicly provided a clue to the answer to question (6), and (ii) some of the clues provided by Anton Long in relation to question (5) enabled a sagacious non-O9A-Adept to solve the riddle; and (iii) the ONA recently published the answer to question (1) at https://omega9alpha.wordpress.com/2016/07/25/fayen/

{2} There is an interesting book titled Le Féminisme de Schéhérazade, La Révélation des Mille et une nuits, written by Marie Charlotte Heloïse Hollebecque and published in 1927 in Paris, which emphasized the role of women in the older stories.

{3} https://omega9alpha.wordpress.com/the-term-nine-angles/

{4} https://omega9alpha.wordpress.com/2016/03/30/the-esoteric-hermeticism-of-the-order-of-nine-angles/


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Esoteric Notes Concerning The Numinous

Order of Nine Angles

O9A

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Given that the term numinous is part of the O9A expression ‘the sinister-numinous tradition’ – and thus relevant to understanding the esotericism of the Order of Nine Angles – we present here two articles which discuss the term in some detail.

The articles provide the required historical, metaphysical, and esoteric, context for correctly understanding the term and which context reveals, contrary to a popular misunderstanding, that the term ‘numinous’ – implying “of or relating to a god or a divinity, revealing or indicating the presence of a divinity; divine, spiritual” – was used in English centuries before Rudolf Otto appropriated it to describe mysterium tremendum et fascinans and thus restricted it to religions and to religions experience, which restrictive religious use is quite different from Myatt’s metaphysical usage:

“The numinous is what manifests or can manifest or remind us of (what can reveal) the natural balance of ψυχή; a balance which ὕβρις upsets. This natural balance – our being as human beings – is or can be manifest to us in or by what is harmonious, or what reminds us of what is harmonious and beautiful.”

Esoteric Notes Concerning The Numinous
(pdf)

Contents:

° Preface
° I. A Note Regarding The Term Numinous.
° II. The Muliebral Numinous.


Some O9A Articles, 2017

Atu XX

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A selection from the articles, relevant to the pagan and hermetic esotericism – and the practical ‘Dark Arts’ – of the Order of Nine Angles, that have been published in the past year.

O9A: Selected Articles, 2017
(pdf)

Contents:

° Preface
° Some Background To The O9A.
° Masculous And Muliebral: The Sinister Feminine And Homo Hubris.
° A Note Regarding The Sinister-Numinous Aesthetic Of The Order Of Nine Angles.
° On Native Egyptian Influence In The Corpus Hermeticum.
° Re-discovering Western Paganism.
° The Avenging Alastoras.
° On Sorcery In Virgil’s Aeneid.
° Some Thoughts Of Some Solitary Seeker.
° The Peculiar Matter Of Mr Myatt And Mr Long.
° It Can Sometimes Be Informative To Chastise.
° A Note Regarding The Term Numinous.


Image Credit:

Richard Moult: Atu XX (Aeon) from Non Est Secundus Quia Unus Est,
a book of Tarot archetypes.


Quod Superius Est Sicut Quod Inferius

 Mhuiral, by Richard Moult

As mentioned in Kitab Sirr al-asrar: “Quod superius est sicut quod inferius et quod inferius est sicut quod superius ad perpetranda miracula rei unius.”

As explained in Poemandres, 17-19, of the Corpus Hermeticum:

To continue, those seven came into being in this way. Earth was muliebral, Water was lustful, and Fire maturing. From Æther, the pnuema, and with Physis bringing forth human-shaped bodies. Of Life and phaos, the human came to be of psyche and perceiveration; from Life – psyche; from phaos – perceiveration; and with everything in the observable cosmic order cyclic until its completion.

When the cycle was fulfilled, the connexions between all things were, by the deliberations of theos, unfastened. Living beings – all male-and-female then – were, including humans, rent asunder thus bringing into being portions that were masculous with the others muliebral. Directly, then, theos spoke a numinous logos: propagate by propagation and spawn by spawning, all you creations and artisements, and let the perceiver have the knowledge of being deathless and of Eros as responsible for death.

Having so spoken, foreknowing – through wyrd and that harmonious structure – produced the coagulations and founded the generations with all beings spawning according to their kind. And they of self-knowledge attained a particular benefit while they who, misled by Eros, love the body, roamed around in the dark, to thus, perceptively, be afflicted by death.

Ἐγένετο οὖν, ὡς ἔφην, τῶν ἑπτὰ τούτων ἡ γένεσις τοιῶιδε τρόπωι· θηλυκὴ γὰρ ἦν καὶ ὕδωρ ὀχευτικόν, τὸ δὲ ἐκ πυρὸς πέπειρον. ἐκ δὲ αἰθέρος τὸ πνεῦμα ἔλαβε καὶ ἐξήνεγκεν ἡ φύσις τὰ σώματα πρὸς τὸ εἶδος τοῦ Ἀνθρώπου. ὁ δὲ Ἄνθρωπος ἐκ ζωῆς καὶ φωτὸς ἐγένετο εἰς ψυχὴν καὶ νοῦν, ἐκ μὲν ζωῆς ψυχήν, ἐκ δὲ φωτὸς νοῦν, καὶ ἔμεινεν οὕτω τὰ πάντα τοῦ αἰσθητοῦ κόσμου μέχρι περιόδου τέλους ἀρχῶν γενῶν.

ἄκουε λοιπόν, ὃν ποθεῖς λόγον ἀκοῦσαι. τῆς περιόδου πεπληρωμένης ἐλύθη ὁ πάντων σύνδεσμος ἐκ βουλῆς θεοῦ· πάντα γὰρ ζῶια ἀρρενοθήλεα ὄντα διελύετο ἅμα τῶι ἀνθρώπωι καὶ ἐγένετο τὰ μὲν ἀρρενικὰ ἐν μέρει, τὰ δὲ θηλυκὰ ὁμοίως. ὁ δὲ θεὸς εὐθὺς εἶπεν ἁγίωι λόγωι, Αὐξάνεσθε ἐν αὐξήσει καὶ πληθύνεσθε ἐν πλήθει πάντα τὰ κτίσματα καὶ δημιουργήματα, καὶ ἀναγνωρισάτω ἔννους ἑαυτὸν ὄντα ἀθάνατον, καὶ τὸν αἴτιον τοῦ θανάτου ἔρωτα, καὶ πάντα τὰ ὄντα.

τοῦτο εἰπόντος, ἡ πρόνοια διὰ τῆς εἱμαρμένης καὶ ἁρμονίας τὰς μίξεις ἐποιήσατο, καὶ τὰς γενέσεις κατέστησε, καὶ ἐπληθύνθη κατὰ γένος τὰ πάντα καὶ ὁ ἀναγνωρίσας ἑαυτὸν ἐλήλυθεν εἰς τὸ περιούσιον ἀγαθόν, ὁ δὲ ἀγαπήσας τὸ ἐκ πλάνης ἔρωτος σῶμα, οὗτος μένει ἐν τῶι σκότει πλανώμενος, αἰσθητῶς πάσχων τὰ τοῦ θανάτου.

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Image:
Mhuiral by Richard Moult
from his book of Tarot archetypes
titled Non Est Secundus Quia Unus Est
°°°
Poemandres translation by David Myatt
Corpus Hermeticum: Eight Tractates. 2017. ISBN 978-1976452369

 


The Empress: New Tarot Image

We present here a new Tarot image (Atu III) by Richard Moult which forms part of his forthcoming Tarot pack titled Non Est Secundus Quia Unus Est.

empress

In our opinion this Tarot image is the best occult rendering of Atu III that we have ever seen. A hi-resolution version of the image is available at: https://starred-desert.com/non-est-secundus-quia-unus-est/


The Order Of Nine Angles: An Occult Précis

Order of Nine Angles

O9A

The Order Of Nine Angles: An Occult Précis

The following quotations, from O9A texts, are a précis of the esoteric philosophy of the Order of Nine Angles (O9A/ONA) and of the occult praxis termed the Seven Fold Way. With the exception of those from the book The Radical Occult Philosophy of Anton Long, all the quoted texts are freely available in the three compilations listed in the Further Reading section.

Esoteric Philosophy

“An Occult, or esoteric, philosophy, is a philosophy that presents knowledge concerning matters that are esoteric (τὰ
ἐσωτερικά) – that is, concerned with knowledge of the hidden or inner nature of Being and beings as opposed to that outer nature which is the province of traditional philosophy. One of the fundamental axioms of most esoteric philosophies is that the inner nature of Being and beings can be apprehended, or represented, by a particular symbolism (or by various symbolisms) and also by the relationships between symbols, for such esoteric philosophies accept the Aristotelian principle that existence/reality is a reasoned order capable of being rationally understood, with many esoteric philosophies also positing – as the ancient Greeks did – that this reasoned order (κόσμος) has a harmonious, an ordered, structure.

Certain esoteric philosophies – such as the one proposed by the Order of Nine Angles (O9A/ONA) – also postulate that beings (and especially living beings) possess or emanate or can best be described by particular energies and that the ability to sense and ‘know’ these energies or emanations provides not only an inner knowledge of such beings but also a means to use those energies to effect changes both within and external to one’s self, with such knowledge and such use of such energies/emanations/forces forming the basis for occult sciences such as sorcery, divination, and alchemy.” The Esoteric Philosophy Of The Order Of Nine Angles: An Introduction. e-text, 2014

Praxis

“The basis of the O9A’s Seven Fold Way is pathei-mathos, of an individual learning from their own practical, difficult, challenging, dangerous, adversarial, experiences; and which experiences are both esoteric and exoteric. For, according to the esoteric philosophy of the O9A […] only by such personal practical experiencing can the inner nature of Being and beings be apprehended and thus wisdom discovered.” Categorizing The Order Of Nine Angles, e-text, 2014

“The esoteric philosophy of [the O9A] emphasizes the importance of cultivating empathy as a means of directly gaining knowledge both esoteric and exoteric. A direct, empathic, and a personal knowing which thus enables an apprehension beyond even the esoteric symbolisms (such as the seven spheres) and the occult correspondences used to describe those spheres and the relationships between them. For such symbolisms and correspondences, and even archetypes, are – philosophically – considered to be causal ‘forms’, abstractions; useful initially, but ultimately obscuring the underlying unity, a unity that takes us beyond the apparent opposites of ‘sinister’ (bad) and ‘numinous’ (good). And it is the knowing of this unity – sans symbols, archetypes, and words – which is, according to the esoteric philosophy of Anton Long, the beginning of wisdom; a knowing that cannot be taught but which has to be found, anew, by each individual, and in which finding both empathy and self-understanding play an important role. An empathy and a self-understanding that can be developed by suggested techniques such as: (i) the aforementioned invoking of archetypal forms and guided (esoteric) journey among the seven spheres; (ii) the three (or six) month long experience of living alone in the wilderness that is the Grade Ritual of Internal Adept; and (iii) the month-long chthonic, isolated, living that is the Grade Ritual of The Abyss.

For such empathy and such self-understanding provide what Anton Long describes as ‘acausal knowing’; a type of directly personal knowing only attainable, according to him, as a result of both esoteric and exoteric praxis, and a knowing that complements the ‘causal knowing’ described by conventional philosophies and by science. And it is the combining of such causal knowing with their occult-derived acausal knowing which leads the individual toward wisdom and the development of their own weltanschauung.” The Esoteric Philosophy Of The Order Of Nine Angles: An Introduction. e-text, 2014

“In esoteric perspective, the O9A’s seven-fold way is a modern, elitist, and difficult and dangerous, anados which enshrines the ancient Hermetic, the occult, and the alchemical, tradition of an individual seeking to attain immorality by practical means; which, in the seven-fold way, is via ‘internal sorcery’: the transformation of the individual through an exploration of the supernatural (or archetypal) realms and by ordeals such as the grade ritual of internal adept.” Perusing The Seven Fold Way: Historical Origins Of The Septenary System Of The Order of Nine Angles, e-text, 2014.


Epistemology

“[According to the O9A] Knowledge is divided into causal and acausal knowing, which compliment each other, with both regarded as necessary to attain wisdom.

Causal knowing is regarded as attainable through reason, scholarly learning, rational observation (experimental science), self-insight, exeatic living, and learning from practical experience (pathei-mathos).

Acausal knowing is regarded as attainable through dark/sinister empathy, Insight Roles, Grade Rituals, Dark Arts, and sorcery. Dark Arts include Esoteric Chant and The Star Game. The Seven Fold Way is considered a practical means of acquiring acausal knowing.

Truth can be revealed by living the life of a sorcerer/sorceress and thus by seeking lapis philosophicus.” The Radical Occult Philosophy of Anton Long, 2015, ISBN 978-1518690433.

“In the philosophy of Anton Long the Dark Arts are regraded as a significant and a practical means of discovering – of knowing – the esoteric nature of living beings, including ourselves. These Dark Arts of the ONA include pathei-mathos, learning from the experience of adversity and from life-threatening situations […]  One of the main purposes for the existence of the ONA is to provide such practical experiences – through tests, ordeals, Grade Rituals, and so on – and to encourage the Initiate and the Adept to seek them out and to live in such an exeatic manner that they garnish such experiences by that very manner of exeatic living […]

For the philosophy of Anton Long, ‘truth’ is revealed by [a] combination of acausal knowing and a causal knowing, this living of the life of the sorcerer/sorceress, with the important proviso that what is so revealed by such a living is individual, part of the life, the very being, of the sorcerer/sorceress; a result of their effort and the development of that individual judgement that pathei-mathos makes possible […]

The living, the numinous, truths that the life of the sorcerer/sorceress reveals are, being personal, non-transferable and non-dogmatic, and can seldom be expressed in words which non-Adepts can understand.” The Radical Occult Philosophy of Anton Long, 2015, ISBN 978-1518690433.


Ontology

“O9A ontology is quite distinct from that of conventional religions, which assume a powerful (and named) deity or deities (or spirits), who and which can interfere in the lives of mortals and in some way reward or punish them, or at least bring good fortune or misfortune. It quite distinct from gnostic or mystical traditions which make a distinction between an imperfect (or lower) world/state and a perfect (or higher) one; and also quite distinct from the modern occult belief in ‘objective’ and ‘subjective’ consciousness/realities, which – essentially – is a restatement, sans God/deities, of the human-manufactured ideated opposites implicit in gnosticism and mysticism.

In contrast, the ontology of the O9A is of physical things; of different types of energy. The causal energy familiar from scientific studies into electromagnetism, gravity, and nuclear processes; and the ‘acausal’ energy familiar to us in the biological why and the how of living things being different from non-living things, and also familiar to us in our psyche, especially in ‘archetypes’ and which archetypes are expressive of the reality of we humans having, via evolution, the advantage of reason, of a developed consciousness.

This ‘acausal’ energy is posited to have an a-causal origin, with living things – including ourselves – being nexions; that is, of presencing (or having access to) such acausal energy. What differentiates us from all the other living beings we know, is that we have (or seem to have) the ability to consciously be aware of this ‘acausal’ energy and to access it, understand it (currently in a limited way) and increase it.” The Septenary Anados, and Life After Death, In The Esoteric Philosophy of The Order of Nine Angles, e-text, 2013.

“The Cosmos consists of both acausal and causal Space-Time, having causal and acausal being and beings; with humans – because of the faculty of reason – a type of nexion between causal and acausal universes.

Living beings in the causal – including human beings – are regarded as having both an exoteric and an esoteric nature (or being). Exoteric refers to the outer (or causal) form, or meaning, or nature, or character, or appearance, of some-thing; while esoteric refers to its occult/inner/acausal essence or nature. What is esoteric is that which is generally hidden from mundanes (intentionally or otherwise), or which mundanes cannot perceive or understand. Causal abstractions tend to hide the esoteric nature (character) of things, and/or such abstractions describe or refer to that-which is only causal and mundane and thus devoid of Dark/Esoteric Empathy.

Sorcery, and the Dark Arts in general, are regraded as a means of discovering – knowing – the esoteric nature of living beings.

Sorcery is defined as the presencing of acausal energy in the causal by means of a nexion. By the nature of our consciousness, we, as human individuals, are one type of nexion – that is, we have the ability to access, and presence, certain types of acausal energy.” The Radical Occult Philosophy of Anton Long, 2015, ISBN 978-1518690433.

Further Reading

Given the diversity and quantity of O9A texts produced over the past thirty and more years, they may be some overlap of content in the following three pdf compilations.

1. Complete Guide To The Order Of Nine Angles. Seventh Edition, 2015, 1460 pages. 55 Mb

A complete practical and theoretical guide to the O9A’s Seven Fold Way from Initiate to Adept and beyond, containing embedded facsimiles of standard O9A texts from the 1970s on, including Naos, The Black Book of Satan, The Deofel Quartet, The Sinister Abyssal Nexion, The Culling Texts, and a glossary of ONA terms.

Available, as of June 2016, from here: https://omega9alpha.wordpress.com/complete-o9a-guide/

2. The Hermetic Order Of Nine Angles. 2016. 159 pages. 33 Mb

A collection of O9A texts most of which were issued since the publication, in 2015, of the seventh edition of The Complete Guide To The O9A and which collection compliments that guide. As the title indicates, this collection is primarily concerned with the esoteric and ancient hermeticism that underlies the occult philosophy of the O9A.

Available, as of June 2016, from here: https://omega9alpha.wordpress.com/2016/03/30/the-esoteric-hermeticism-of-the-order-of-nine-angles/

3. Disguising And Distinguishing The O9A. 2016. 12 pages. Three short essays introducing topics such as the O9A’s Labyrinthos Mythologicus.