Aristocracy, Anarchy, or Nihilism?

Baphomet O9A

O9A: Aristocracy, Anarchy, or Nihilism?
(pdf)


Order Of Nine Angles Esoteric Notes LXIII

Baphomet O9A

Order of Nine Angles Esoteric Notes LXIII
(pdf)

° Atazoth And Alchemical Sources
° Kabbala Primary Sources
° The Question Of Membership


The Aeonic Theory Of The Order Of Nine Angles

Joel-Hrafnsson Sinister Tarot Atu X

O9A Aeonic Theory
(pdf)

Contents:

• Aeon: Etymology And Meaning
• O9A Aeonic Theory
• The Implications Of O9A Aeonic Theory
• The Vindex Mythos


Image credit: Joel-Hrafnsson Sinister Tarot Atu X


 

Fayen

Baphomet by Richard Moult

Given discussions past, and recent, about the use by the O9A of the term Fayen, and given the misconceptions that persist about what the word means, here is a summary of its origin and meaning.

The word derives from Old Saxon, and signifies joy/rejoicing. Fayen is a variant spelling found in one medieval English manuscript, with other variants being fayn and faein. The word also appears – in reference to sacrifice, the shedding of blood – in another medieval English manuscript.

The variant fayn occurs in the MS known as the Chronicle of Robert of Gloucester dating from c. 1300 CE, a copy of which MS is in the Cotton Collection at the British Library.

So ‘year of fayen’ means ‘year of rejoicing’, with the first ‘year of rejoicing’ being 1889. Why? Because that dates the birth of the person who considered himself just the precursor of Vindex/Kalki and who thus, by his accomplishments (such as the Waffen SS), prepared the way for “the one against Time” and which “one against Time”, via the shedding of blood, by sacrifice, creates the new Imperium, who thus presences a new Aeon, and who bloodily avenges the defeat of 1945.

Hence why the term also invokes Baphomet – the Mistress of Sacrifice and Blood – who is, esoterically, the archetype of that new Aeon, with Vindex being Her mythological son or daughter.


Distinguishing The O9A

Baphomet O9ADistinguishing The O9A
(pdf)

There are several significant features germane to the Order of Nine Angles and which separate the O9A from other past and contemporary manifestations of the Occult in the lands of the West, be those manifestations described or classified by others (or self-described or classified by their adherents) as Left Hand Path, Satanist, Hermetic, Right Hand Path, Pagan, or Sorcerist.


The Labyrinthos Mythologicus of The O9A

Baphomet O9A

The Labyrinthos Mythologicus of The O9A

The term Labyrinthos Mythologicus is unique to the Order of Nine Angles (O9A, ONA) and one of the many original things that serve to distinguish the O9A from other occult groups or movements, be those groups or movements assigned to the Left Hand Path or described as satanist, or assigned to or described as belonging to whatever category or none.

The term is a combination of (i) a transliteration of the Greek λαβύρινθος – whence the Latin labyrinthus – and (ii) the post-classical Latin mythologicus, the former word giving rise to the English terms labyrinth {1} and labyrinthine, and the latter word having been used in the book Mythologiae by the post-Roman grammarian Fabius Fulgentius (c. 6th century CE, a modern edition of whose works was included in the Bibliotheca Teubneriana of 1898 published in Leipzig), and used by him to suggest “myth-making; creating or concerned with mythology or myths; a mythical narrative.”

Our Labyrinthos Mythologicus is (a) “a modern and an amoral version of a technique often historically employed, world-wide among diverse cultures and traditions both esoteric and otherwise, to test and select candidates,” and (b) a mischievous, japing, sly, and sometimes (for mundanes) an annoying, part of our sinister dialectic.

Thus and for example, we, the Order of Nine Angles, have presented to outsiders – and to those incipiently of our kind – a series of tests, a modern Labyrinthos Mythologicus, and which tests begin with them being expected to distil our essence from our apparent conflicting opposites. For the majority now rely for information on what is presented to them via a medium such as the Internet, rather than on their own intuition, their empathy, their Occult skills, or on their own character when they (knowingly or unknowingly) meet or interact with one of us in the real world.

For like attracts like. If they trust in and rely on words presented on some impersonal medium, then they will see only words and probably get confused by such words. But if they have our particular character, they will just know, and thus understand beyond the words and the disinformation we have spewn forth for over forty years to ensnare, entrap, enchant, entice, confuse, incite, dissuade, and jape.

For we are unashamedly elitist. Thus we have certain, particular, standards and if someone does not reach those standards, they are quite simply not good enough for us.

For instance, for those desirous of following our Seven Fold Way we have certain physical standards, and Grade Rituals for them to undertake: what we term the three basic ONA tasks. If they fail in these tasks, they fail – there are no excuses, and they can try again until they succeed and meet our standards, or they can go elsewhere. If they succeed, then and only then are they that type of our O9A kind.

Remember therefore that the ONA is a shapeshifting nexion, in the world of the mundanes, and presents as a confusing, dark, labyrinthine, satanic/non-satanic entity, and therefore does/does-not exist, never has existed, and is/is-not defunct; which is/is-not nazi; which was/is/never-was a honeytrap; whose written texts sometimes contradict each other; and is/was merely an urban legend.

As we have said/written for some forty years, we expect individuals to work things out for themselves, and thus use or develop their own judgement, and use or develop their own Occult abilities.

 

Order of Nine Angles,
122 yfayen (revised 127 yfayen)
v.1.07

{1} qv. Milton’s Comus, first performed at Ludlow Castle, Shropshire, in 1634:

Comus: What chance good Ladie hath bereft you thus?
Ladie: Dim darknesse, and this heavie Labyrinth.

vv.277-278