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


The Tree Of Wyrd And The Star Game

Order of Nine Angles

O9A

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The Tree Of Wyrd And The Star Game
An Overview

Herewith a useful overview of some of the renaissance alchemical, and the ancient hermetic, roots of the Order Of Nine Angles.

Renaissance Septenary Tree of Wyrd

The above is a Renaissance illustration of the septenary Tree of Wyrd, from the book Azoth Sive Aureliae Occultae Philosophorum published in 1613 CE, which illustration includes the three fundamental alchemical substances, Salt, Sulphur, Mercury, whose nine transformations form the “nine angles” of the O9A and which nine angles are represented by the pieces of the O9A’s Star Game thus:

O9A Star Game Pieces

Both of the above illustrations were included in the O9A text ἀρρενόθηλυς: Alchemical And Hermetic Antecedents Of The Seven Fold Way Of The Order Of Nine Angles. {1}

The Star Game itself is an esoteric representation of the septenary Tree of Wyrd. That is, of the nexion between the acausal and the causal and which nexion is also represented by our psyche as human beings, a complex psyche hinted at in many medieval and Renaissance alchemical texts {2} and in modern times – for example by Carl Jung, whose inspiration was Renaissance alchemical texts – represented in terms of archetypes, a collective unconscious, the anima and animus, and ‘a shadow aspect’. {3}

The septenary Tree of Wyrd also represents the anados (ἄνοδος), the hermetic journey or alchemical/occult quest up through the seven spheres, anciently described in the Poemandres tractate of the Corpus Hermeticum {4} and described in more recent times by the Seven Fold Way of the Order of Nine Angles {5}.

Which overview reveals that the Occult tradition of the O9A is independent of, different from, and an alternative to the Qabala based tradition used by the majority of modern Occultists. {6}

R. Parker
2018 ev

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{1} The ἀρρενόθηλυς text is included in the compilation available from The Esoteric Hermeticism Of The Order Of Nine Angles.

{2} See, for example, (i) Theatrum Chemicum Britannicum, published in 1652 CE, (ii) Theatrum Chemicum Praecipuos Selectorum, published in 1550 CE, and (iii) De Alchimia Opuscula Complura Veterum Philosophorum, published in 1613 CE.

{3} Regarding the Star Game, see https://omega9alpha.wordpress.com/the-star-game/

{4} See Myatt’s translation of and commentary on the Poemandres tractate, available from Corpus Hermeticum: Eight Tractates.

{5} Regarding the O9A Seven Fold Way, refer to the ἀρρενόθηλυς text, such as the chapters titled Perusing The Seven Fold Way, and Alchemy And The Sinisterly-Numinous Tradition.

A recent overview of the Way is available at A Modern Practical Guide To The O9A Seven Fold Way.

{6} For further details, refer to O9A texts such as (i) the aforementioned The Esoteric Hermeticism Of The Order Of Nine Angles, (ii) Some Anti-O9A Propaganda Exposed (pdf), and (iii) https://omega9alpha.wordpress.com/2015/04/01/hermetic-origins-of-the-order-of-nine-angles/

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Related:
The O9A Septenary Sigil


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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