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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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


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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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.


Ghayat al-hakim, Picatrix, And The O9A

Order of Nine Angles

O9A

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The Latin Picatrix, The Arabic Ghayat al-ḥakim, And The O9A Septenary System

Those who have studied the Renaissance Latin text known as the Picatrix, and those who have studied the more ancient Arabic text – Ghayat al-ḥakim – on which it is based, will be aware of three things.

First, that describing either book as an “astrological” text is a mistake, given (i) what the term astrology now denotes, such as the making of natal charts, and the writing of horoscopes based on Zodiacal constellations; and given (ii) that the classical Latin term astrologia denoted the Art (scientia) of knowing and understanding celestial objects – the stars and planets – and how these objects might affect mortals given that for ancient Greek and Roman philosophers we mortals were considered as connected to, as part of, the cosmic order, κόσμος.

Second, that the subject of Ghayat al-ḥakim – and thus of the Picatrix – is this connection and how a knowledge and understanding of the seven planets, of the Zodiacal constellations, and the relation between them, was a means whereby wisdom – an understanding of the cosmos, and of ourselves – could be attained. Which understanding was of The Unity, the Monas, behind all things.

Third, how a septenary system permeates those two books. Thus, and for example, the Latin manuscript whose scholarly designation is M – Sloane MS 3679 in the British Library – provides a useful summary of the text, a table of contents, listing the seven planets, while in Liber II, chapter X, their sigils are illustrated as follows,

Picatrix Sigils

Picatrix

which sigils, however, differ in many respects from those of the much earlier Ghayat al-ḥakim, and which difference will be discussed later.

Ghayat al-hakim Sigils

Ghayat al-ḥakim

The Picatrix sigils are followed, some pages on, by their Zodiacal associations, with Saturn for instance, associated with Aquarius (facias in hora Saturni tercia Aquarri ascendente) and Jupiter with Sagittarius (facias in hora Iovis secunda Sagittari ascendente) followed by descriptions of other, more human, planetary and Zodiacal associations and in which descriptions a certain Hermes Trismegistus is mentioned.

Liber III provides detailed descriptions of other esoteric correspondences between these seven planets and the twelve constellations of the Zodiac, including their respective Decans. For example, “Mercurius est minera virtutis intellective. Et habet aspectum ad sciencias addiscendum et sapiencia et dialecticam, grammticam, philosphima…” and “Luna est que recipit virtutes planetarum et infundit eas in mundo virtutis naturalis…”

Liber IV is divided into nine chapters, and concerns “de proprietatibus spirituum, et de his que necessaria sunt in ista arte, et qualiter imaginibus et suffumigicanibus et aliis adiuvantur.” That is, it concerns the animated principles – the ‘spirits’, angelus – associated with the seven planets and what is required, in terms of such things as incenses, sigils, names, and human-made objects – imago {1} – for those planets to be understood as symbolic of the workings of the cosmos and of ourselves.

In Liber IV various sigils are illustrated of a kind now familiar from much later ‘grimoire’ texts together with the names of the various ‘spirits’ – angelus – associated with the seven planets. For instance, Zemeyel with Mars, and Yebil with Sol.

The incenses associated with each planet, and their recipes, are described with that of Sol involving “florum spice nardi, sandali crocei et rubei ana 3x, ciperi, thymi…”

In chapter VII of Book IV it is stated that “deinde scribe in eo nomina septem stellarum, septem figuras earum et nomina septem angelorum et septem ventorum. Nomina autem septem stellarum sunt hec Zohal, Musteri, Marrech, Xemz, Zohara, Hotarid, Alchamar.” The sigil of each is then illustrated.

            While more quotations from the Picatrix could be included, sufficient have been provided to illustrate that the work concerns a septenary system and the esoteric correspondences of the seven planets including their relation to the Zodiacal constellations, and the incenses, sigils, tinctures, objects, and names of the respective animating principles, necessary to acquire an understanding of the whole system and thus achieve the goal that is wisdom.

There is thus a direct link to the septenary tradition described in the esoteric and typewritten 1980s O9A text Naos {2} and which O9A system is independent of the post-Picatrix qabalistic system, with its ten-fold Otz Chim, which all other, non-O9A, modern Occultists use and which later, Hebrew influenced, ten-fold system, has since the formation in the 19th century of the Hermetic Order Of The Golden Dawn, formed the basis of the ‘magic’ of Crowley, Levey, and Aquino, and which thus has mistakenly come to be regarded as an integral part of Western Occultism.

Differences, Influences, And Translations

The difference between the sigils given in the Picatrix and those in Ghayat al-ḥakim is indicative of two things. First, how the medieval and Renaissance scribes of the Picatrix (c.1300 – c.1459), not having access to the Arabic text (c.1050) sought to translate the Spanish translation of the Arabic text that they had access to, with differences between extant manuscripts of the Picatrix suggesting that various passages of the Spanish text were interpreted in different ways.

Second, how the later sigils – and the names of certain animating principles, ‘spirits’ or ‘angels’ – in the Picatrix may have evolved in the centuries between Ghayat al-ḥakim and the Picatrix, with the sigil of Mercurii for example obviously influenced by the Western alchemical symbol for Mercury.

In regard to modern English translations of the Picatrix, the word magicus is invariably mistranslated as ‘magic’ whereas as Anton Long has explained in his essay Sorcery In Virgil’s Aeneid {3} it correctly refers to an ancient Art, a particular Craft, and not to what is now associated with the words ‘magic’ and ‘magick’. Also, the first paragraph of Liber II of the Picatrix explains in some detail what is meant:

Sapientes qui naturali sensu sunt dotati numquam cess ant nec deserunt petere et inquirere ut sapientum secreta sciant et intelligant, que incluserunt in suis libris et scripserunt verbis occultis. et qui predicta invenerunt sollicitis inquisicionibus quousque attigerunt que voluerunt; sed homines imbecilles et intellectu carentes ad predicta attingere nequeunt vel venire.

Sed motus mee voluntatis processit ad inquisiciones magice et pravitatum tempore quo iuventute ftorebam. Et studebam in Centiloquio Ptolomei, in quo dicitur quod omnia huius mundi celestibus obediunt formis. Et manifestum est quod omnes sapientes in hoc sunt concordati, quod planete habent influencias et vires in hoc mundo quibus omnia fiunt in eo et alterantur motu planetarum in signis; qua de causa cognoverunt quod radices magice sunt motus planetarum.

In addition, the translation of the Latin imago by the 17th century English word talisman is a mistake since the Latin implies “a semblance”, a crafting of something which of itself presenced, was a semblance of, what was ‘higher’, numinous, by something which was ‘lower’, material, with such a presencing well-expressed by Marsilii Ficini in his De Vita Coelitus Comparanda,

“Quomodo per inferiora superioribus exposita deducantur superiora, et per mundanas materias mundana potissimum dona.”

“How, when what is lower is touched by what is higher, the higher is cosmically presenced therein and thus gifted because cosmically aligned.” {4}

Which is one of the axioms of the Hermetic weltanschauung, and as noted in the essay An Esoteric Note On The Somnium Scipionis Of Cicero {3} is a more philosophical restatement of the phrase “quod est inferius est sicut quod est superius” (what is above is as what is below) from the Hermetic text Tabula Smaragdina.

            Hence, to obtain a knowledge of what is one ancient source for the O9A septenary tradition, the student of the Occult and those interested in O9A esotericism should study the Arabic text of Ghayat al-hakim in preference to the Latin Picatrix, and also compare that text to Renaissance works such as those by Marsilii Ficini, as well as study the alchemical texts which mention or which allude to a septenary system. {5}

R. Parker
August 2018 ev

A pdf version of this essay is available here:
https://omega9alpha.files.wordpress.com/2018/08/o9a-picatrix-ghayat.pdf

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{1} The Latin term imago as used in the Picatrix is usually translated as “talisman”. I describe why that is a mistake in the Differences, Influences, And Translations section.
{2} A facsimile of the 1980s O9A typewritten text is available, as of August 2018, at https://lapisphilosophicus.wordpress.com/naos/
{3} The essay is included in The Eludent Order of Nine Angles, available at https://omega9alpha.wordpress.com/2018/08/24/the-eludent-order-of-nine-angles/
{4} The translation is by David Myatt, from his Corpus Hermeticum: Eight Tractates. Translation and Commentary. 2017. ISBN 978-1976452369
{5} Many of these alchemical texts are described in Alchemical And Hermetic Antecedents Of The Seven Fold Way, available as of August 2018, from https://omega9alpha.wordpress.com/ἀρρενόθηλυς/

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Related:

O9A: Change Of Perspective
(pdf)

The Eludent Order Of Nine Angles
(pdf)