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: 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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The Rounwytha Rite Of The Abyss

Order of Nine Angles

O9A

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The traditional, the Rounwytha, rite of the Abyss, although never named or described as such in the past, was the second part of the practical ancestral training of the Rounwytha, the first being spending three to six months alone in the wilderness and which solitary ordeal the O9A inherited and evolved into the Rite of Internal Adept.

As with the Rite of Internal Adept, the Camlad Rite of The Abyss – as described in the text Enantiodromia: The Sinister Abyssal Nexion {1} – is the O9A’s somewhat updated version of the traditional rite. The aim of both rites – the traditional Rounwytha ones and the O9A ones – is the same; to aid the development in the individual of empathy and the development of a wordless understanding of themselves, of Nature, and of the cosmos.

In the particular case of The Abyss there is also a symbolic – and ancient, pagan – journey into and a living in ‘the darkness’ followed by an esoteric rebirth with the person having faced and dealt with their fear or dread or their lack of experience of the chthonic. In modern terminology, there is after that month-long living a return to the world with them having integrated their dark/sinister/Shadow persona with their light/numinous persona.

Aural tradition relates that, centuries ago, a certain place near what is now the town of Bridgnorth in Shropshire was occasionally used. Another such place once existed near Little Wenlock, while old mine workings near the Stiperstones were also sometimes, in the past hundred or so years, used.

The Traditional Rite

The traditional rite has no structure, and simply involves the candidate living alone in a particular location for a lunar month and trusting a member of their family kindred or their mentor (if they have one) to inform them when the rite is over.

The rite begins at the first full moon following the beginning of a propitious alchemical season – in the Isles of Britain this was traditionally the first rising of Arcturus in the Autumn. The rite, if successful, concludes on the night of the next full moon.

The rite ideally occurs in an isolated underground cavern where or near to where water flows, and in which location the candidate dwells alone for the whole lunar month, taking with them all that is required for the duration of the rite. Ideally, the water should be suitable for drinking. If such an underground cavern cannot be found, then a suitable alternative is an isolated dark cave – with, if necessary, its entrance suitably screened to avoid an ingress of light.

The only light is from candles (housed in a lantern) and the only food is bread and cheese. The food and/or the water required for the duration can be either brought by the candidate at the beginning of the rite, or provided and left (without any contact being made) on a weekly basis by a chosen member of their family kindred or by their mentor if they have one.

No means of communication with the outside world should be brought; no timepiece, mechanical or otherwise, is allowed; and no (in these modern days) means of reproducing music nor any other means of personal entertainment or communication are allowed.

The candidate should arrange for a trusted person to enter the cavern at the next full moon to return them to the world of living mortals.

The rite is as simple, as difficult, and as dangerous as that.

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{1} The text is included in the Complete Guide To The Order of Nine Angles available at https://omega9alpha.wordpress.com/2014/04/09/the-definitive-guide-to-the-order-of-nine-angles/


Introducing The Star Game

Order of Nine Angles

O9A

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Introducing The Star Game

As mentioned in the text O9A 101: The Sinisterly-Numinous Tradition,

One of the axioms of the occult philosophy of the O9A [Order of Nine Angles] is that it is only possible to apprehend the realm of the acausal (which realm includes but is not limited to the supernatural) by using our (mostly latent) human faculty of empathy – of empathic wordless knowing – and by developing new faculties, such as ‘acausal- thinking’ and which ‘acausal-thinking’ can be developed by esoteric techniques such as The Star Game consisting of as that three-dimensional ‘game’ does of seven boards – arranged as a septenary Tree of Wyrd – with a total of 308 squares and with 81 pieces per ‘player’. {1}

Which provides the esoteric context for The Star Game; with it being an “esoteric language” which uses symbols and their change or metamorphosis instead of words. {2} Furthermore, the particular symbols of The Star Game and their metamorphosis are not, unlike other occult symbols, reducible to – do not have ‘correspondences’ with – any other apprehensible being or beings, material or otherwise, save for living human beings and the living being apprehended as a “civilization” formed as such a civilization is of collocations of particular human beings during a particular Aeon. Which particularity is why esoterically the symbols of The Star Game are described by Adepts as adunations {3} and why The Star Game as an esoteric language re-presents – when ‘played’ – the entire Septenary Tree of Wyrd and all the symbols, and the occult correspondences between symbols, of those seven spheres and the connexions between them.

That is, The Star Game is a new type of human apprehension, and one which does not rely on words, on the meaning(s) assigned to words, or on the categories – the abstractions – which have been posited or assumed and to and by which beings and Being have hitherto been classified, assigned, and described, and thence considered as ‘understood’.

To acquire this new type of human apprehension the person has to construct and then use – ‘play’ – the game. This use is or can be many and various; two examples of which are

(i) as an act of solo sorcery where the pieces are used to symbolize, represent, a particular person or a particular civilization or Aeon, in order to either (a) esoterically perceive (understand) that person or civilization or Aeon and thus to possibly foretell the Fate or Fates of such beings, or (b) to affect, to change – to harm or to aid – a particular person or a particular civilization or Aeon; and
(ii) as a combat between two sorcerists where one sorcerer is, via the foregoing representation, seeking to affect, to change, a particular person or a particular civilization or Aeon, while their opponent seeks to prevent such changes.

Which use of The Star Game brings us to two questions relevant to our current technological age. First, whether or not The Star Game can be replicated by a complex computer programme to thus become a three-dimensional or virtual reality ‘computer game’ accessible to and playable by anyone with a suitably powerful computer and the necessary accessories. Second, would using such a technological form of The Star Game still be sorcery? That is, would such a technological form of The Star Game still presence the acausal – be a symbiotic alchemical process between sorcerer and adunations as currently manifest in a physical structure and the physical movement of the pieces – or would it be something else, perhaps even a new, technological, type of sorcery appropriate to the emerging New Aeon?

So far, the answer to the first question is moot. While there have been in the past decade one to two attempts to computerize The Star Game they have failed.

The answer to the second question really depends on whether a talented individual or individuals can succeed in computerizing The Star Game with all of its complexity intact. For only the practical use of such a programme will reveal whether or not the creator(s) of the programme has/have also created a new, technological, type of sorcery appropriate to the emerging New Aeon.

Rachael Stirling
June 2018 ev

Further Reading

° Overview of The Star Game. Available at https://omega9alpha.files.wordpress.com/2018/06/star-game-overview.pdf
° Star Game Archive, Part I. Available at https://omega9alpha.files.wordpress.com/2018/06/star-game-archive-part-1.pdf
° Star Game Archive, Part II. Available at https://omega9alpha.files.wordpress.com/2018/06/star-game-archive-part-2.pdf
° Star Game Archive, Part III. Available at https://omega9alpha.files.wordpress.com/2018/06/star-game-archive-part-3.pdf
° Time As Emanation of Being. The compilation includes a history of The Star Game. Available at https://omega9alpha.files.wordpress.com/2018/06/myatt-time-otherness-v3.pdf

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Notes

{1} A copy of the text is available from https://omega9alpha.wordpress.com/2018/03/22/quintessence-of-the-o9a/ [Accessed June 5, 2018]

In that quotation, and in this essay, The Star Game refers to the ‘advanced’ form of the game, as described in the appendix titled Advanced Star Game in the O9A text Naos, with the Game itself described in chapters VI and VII of that work. A facsimile (in pdf format) of the original typescript of Naos as issued by the ONA in 1989 is embedded in the Complete Guide To The Order of Nine Angles which 1460 page text is available – as a 55 megabyte pdf file – from https://omega9alpha.wordpress.com/2014/04/09/the-definitive-guide-to-the-order-of-nine-angles/ [Accessed June 5, 2018]

Many of the relevant texts from Naos are included in the three part Star Game Archive, qv. the Further Reading section.

{2} Esoteric languages are explained in more detail in the two part text Concerning Esoteric and Exoteric Languages, written by Anton Long and published in 2011 ev. A copy of the text is available here https://omega9alpha.files.wordpress.com/2013/11/concerning-esoteric-and-exoteric-languages.pdf

{3} The term is derived the Latin adunatus: ad + unare, to unite, make whole. It thus implies “some-thing which when placed in its correct relation to other adunations reveals the unity, the whole, of which it and they are a part.” Expressed exoterically, adunations are sinister-numinous symbols and thus possess acausal energy. That is, they presence or can presence the acausal, just as O9A Esoteric Chant, when correctly performed, presences or can presence the acausal within the psyche of – and sometimes exterior to – those performing such Chant.


An Introduction to Aeonic Sorcery

Order of Nine Angles

O9A

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Classic O9A Texts

An Introduction to Aeonic Sorcery
(pdf)

ONA Manuscripts
Main Category: Aeonic Theory & Praxis
Sub Category: Aeonic Sorcery
Author: Anton Long
Date: 105 yf
Version 1.05
Last revised 109 yf
Previous Title: Aeonic Magick – A Basic Introduction

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Related:
O9A Aeonic Theory
(pdf)


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.