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 Pagan Order Of Nine Angles

Order of Nine Angles

O9A

The Pagan O9A
(pdf)

This work explains that the Order of Nine Angles is, esoterically understood, a pagan Occult tradition melding an indigenous ancient (English) tradition of sorcery (the Rounwytha) and an indigenous ancient (Celtic) paganism with aspects of Greco-Roman hermeticism. The essays and ‘sinister’ stories in the book should enable readers to acquire an esoteric – an initiated – understanding of the Order of Nine Angles, beyond the popular (exoteric) perception of it as “a dangerous and extreme form of Satanism”.

The work is also available as a printed, 70 page, book: ISBN 9781518885143.


Alchemy And The O9A

O9A

O9A

Alchemy And The Sinisterly-Numinous Tradition
(pdf)

∇∇∇

Note:

A html version of this Order of Nine Angles text (complete with illustrations) is available here – https://omega9alpha.wordpress.com/alchemy-and-the-o9a/

 


Kything The O9A

Order of Nine Angles

O9A

Kything The Order of Nine Angles
(pdf)

Contents
° Preface
° 1. The Esoteric Philosophy Of The Order Of Nine Angles
° 2. Explaining The Acausal
° 3. Perusing The Seven Fold Way – Historical Origins Of The Septenary System Of The Order of Nine Angles
° 4. Notes On The Esoteric Learning Presenced Through Pathei-Mathos
° 5. O9A Esotericism: An Initiated Apprehension
° 6. The Pagan Mysticism Of The O9A

° 7. In The Name Of The Order Of Nine Angles

Preface:
Due to the increase in recent years in the number of individuals publicly opining about the Order of Nine Angles (O9A/ONA), both via the medium of the internet and via the medium of printed books, it seems only fitting to present an informed, initiated, insight into the O9A, especially as the opinionastry displayed by the majority of those who do opine and have so opined about the O9A reveals that their knowledge and understanding of the O9A is or was either rudimentary or non-existent.
Hence this kything: this ‘making known in words’ in the form of seven recent texts by various O9A folk, and which texts place the O9A into the correct historical, and occult, context. The context of esoteric philosophy, of an ancient paganism, of a esoteric tradition much older than the qabalistic one favoured by most Western occultists, and which tradition is rooted in ancient Greek mysticism and Hellenic hermeticism and influenced by Arabic and Persian sources.
The O9A is thus revealed as not only a unique modern esoteric philosophy, presenced by various antinomian praxises and by a modern elitist mystic anados (ἄνοδος), but also as sinisterly-numinous, and pagan, in ethos. Hence, (i) why it is apposite to describe, and classify, the O9A as a ‘sinisterly-numinous’ mystic tradition – and not a ‘satanist’ nor even a Left Hand Path tradition; and (ii) why its extreme type of ‘satanism’ is only a particular causal form – a causal presencing – of its particular esotericism. For that ‘satanist’ presencing is but one part of the ‘sinister’ aspect of the sinisterly-numinous tradition: that is, a necessary and novitiate pathei-mathos, and thus one gateway (one nexion) into the strange acausal, mystic, occult world presenced by the O9A and by its paradoxical, oft-times intentionally confusing, mythos.


The Pagan Mysticism Of The O9A

A pdf of this article is available here – https://omega9alpha.files.wordpress.com/2014/08/o9a-mysticism-v2.pdf

O9A

O9A

The Pagan Mysticism Of The O9A

Abstract
This essay provides details in respect of the assertion, made in my 2014 essay O9A Esotericism, An Initiated Apprehension, that:

 “The initiated apprehension of O9A [Order of Nine Angles] esotericism is of a particular, modern, and occult, weltanschauung that melds aspects of ancient hermetic mysticism, and certain pagan traditions, with a personal exoteric and esoteric pathei-mathos.”

The Mystic Tradition

Understood esoterically {1}, the term mysticism {2} describes those weltanschauungen based on the principle that certain truths, of a non-temporal or ‘spiritual’ nature, can be apprehended by certain means including (i) the performance of particular sacred (mystical) ceremonies or rites, (ii) by dramatic or symbolic or allegorical re-presentations of certain mysteries, (iii) by an anados (ἄνοδος, a spiritual or esoteric or occult journey) whose goal is either a selfless awareness of Theos/mundus/the-numinous or an actual dissolution of the self into Theos/mundus/the-numinous, and (iv) by means such as a contemplative, or eremitic, or a reclusive way of life.

Mysticism thus includes not only the Christian contemplative tradition, and groups such as The Religious Society of Friends, but also the rites, ceremonies, and beliefs of Ancient Egypt and places such as Iran {3}, the Hellenic hermeticism described in the Pymander text {4}, and the ancient paganism of the classical, the Greco-Roman, world. According to a modern initiate, the classical pagan weltanschauung was:

 An apprehension of the complete unity (a cosmic order, κόσμος, mundus) beyond the apparent parts of that unity, together with the perceiveration that we mortals – albeit a mere and fallible part of the unity – have been gifted with our existence so that we may perceive and understand this unity, and, having so perceived, may ourselves seek to be whole, and thus become as balanced (perfectus), as harmonious, as the unity itself:
“Neque enim est quicquam aliud praeter mundum quoi nihil absit quodque undique aptum atque perfectum expletumque sit omnibus suis numeris et partibus […] ipse autem homo ortus est ad mundum contemplandum et imitandum – nullo modo perfectus, sed est quaedam particula perfecti.” [M. Tullius Cicero, De Natura Deorum, Liber Secundus, xiii, xiv, 37 {5}

The O9A Tradition Of Empathic Knowing And Acausal-Thinking

One of the axioms of the esoteric philosophy of the O9A {6} is that it is really 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 the one the O9A term acausal-thinking.

1. Empathic Knowing

The latent faculty of empathy can, according to the O9A, be cultivated by the O9A Seven Fold Way – by the three to six month long Rite of Internal Adept and by the Camlad Rite of The Abyss {7} – while the skill or art of empathic knowing forms the basis of the O9A Rounwytha Tradition.

Of the Rite of Internal Adept, Anton Long wrote in a 1970s typewritten MSS, that “[developing such] empathy is the only aim of the grade ritual of internal adept and, indeed, of initiation itself.” {8}

In respect of the Rounwytha Tradition:

“The Rounwytha Way – also known as the rouning – is an aural pagan esoteric tradition, indigenous to a particular rural area of the British isles, of a few empaths… [The tradition is one of] a very individual and always wordless awareness, an intuitive apprehension, arising from a natural gift (a natural talent) or from that faculty of empathy that can be cultivated – according to tradition – by a person undertaking to live alone in the wilderness for around six months and then, some years later, undertaking to live alone for a lunar month in a darkened cave or some subterranean location. In essence, the Rounwytha Way is a manifestation – a presencing – of the muliebral, especially the ‘acausal knowing’ that arises from empathy with Nature.” {9}

Thus for the O9A the development of empathic acausal knowing – that is, esoteric empathy – is not only a μυστικόν but also a means whereby certain truths of a non-temporal nature can be apprehended.

2. Acausal-Thinking

According to the O9A, the new faculty of ‘acausal thinking’ enables a person to apprehend and to communicate by means of what the O9A describe as an esoteric language:

“An esoteric language is basically a particular means of communication dependent on certain esoteric (Occult) skills/abilities, and which language is often non-verbal in nature and often employs symbols (as in The Star Game) or affective aliquantals of acausal energy (as in esoteric-empathy). As with ordinary language, such languages involve a denoting and an accepted, a shared, understanding of what such specific denoting refers to. In addition, an esoteric language can, if correctly employed, function simultaneously on two levels – the affective and the effective; that is, the acausal and the causal. The effective level is that of communication between sentient human beings where meaning is exchanged; while the affective level is that of transforming/changing/developing (mostly of consciousness, of being) in an esoteric (acausal) way the individual or individuals employing the language.

The Star Game (TSG) – by which is meant the advanced form of ‘the game’ – is, currently, the language, the only language, of acausal-thinking; of thinking not by words but by means of adunations, their collocations, and their interaction and changes in four-dimensions, and which interactions of necessity include the ‘player’ or ‘players’. Thus, the ‘sentences’ of this particular esoteric language – this langage – are not static but rather the movement and the changes – the fluxion – of adunations, with the manner, the arrangement/pattern, of the movement and the changes – and the temporary meanings assigned to the adunations – intimating the ‘meaning’/content of a particular sentence in particular moments of causal Time.

Using the language of TSG is, like Esoteric Chant, not only sorcery – internal, external, Aeonic – but also and perhaps more importantly a means to acausal-knowing: to discovering the essences that have become hidden by morality, by abstractions and by the illusion of opposites, and which opposites include the dichotomy of sinister and numinous (light and dark; good and bad) and the illusion of our own separation from the acausal.” {10}


The O9A Anados And The Eremitic Magus

The O9A praxis termed the Seven Fold Way is essentially a practical modern anados; an occult journey through seven symbolic spheres {11}. However, unlike the description of such a journey in the ancient Hermetic Pymander text where the goal is becoming “united with theos”, the goal is understood in the Seven Fold Way as egressing into the realms of the acausal. Thus, as I mentioned in a previous essay:

“One of the most outré (and neglected) aspects of the esoteric philosophy that the Order of Nine Angles represents and presences is that the last stage, the goal, of their hermetic initiatory Seven Fold Way, the stage of Immortal, cannot be attained by a living human being. This means and implies that, in accordance with their ancient hermetic tradition, the O9A postulate, accept, and promulgate, a belief in a life – an existence – beyond our mortal death, most probably in that realm which the O9A term the acausal.” {12}

The goal of the Seven Fold Way is therefore not only the personal discovery of wisdom {13} but also of a means whereby such an acausal, immortal, existence can be achieved. In that respect, Anton Long rather cryptically wrote:

“The wisdom acquired, the finding of lapis philosophicus during the penultimate stage of the Way, means two particular things, and always has done. (i) living in propria persona, in a private manner and sans all posing, all rhetoric, all pomposity, all ideations; and (ii) having an appreciation, an awareness (sans words, ritual, thought) of what is now sometimes known as the acausal – of Nature, the Cosmos, of the connexions that bind life and thus of the illusion that is the individual will, and which illusion sillily causes a person to believe ‘they’ are or can be ‘in control’. These two things form the basis of a particular and reclusive way of life of a particular type of person: the type known, in one locality, as the rounerer of The Rouning.” {14}

This rather neatly ‘closes the O9A circle’, with the O9A Ouroboros symbolizing the initiate at the very end of their decades-long occult journey – having experienced and known in a very practical manner both the sinister and the numinous and which “knowing and feeling so profoundly affect the person that they are transformed into a new variety of human being” – ending as a rounerer, that is, living in a very pagan – an almost rounwythian – type of way; the ancient way of the Camlad tradition.

For a rounerer is an eremite; an outwardly undistinguished someone who (i) wanders, with mystic intent and in accord with the O9A code, from place to place, either alone or with a trusted companion, perhaps very occasionally imparting some esoteric wisdom or seeking some new recruit, or who (ii) has retired to be away from the mundane world and who lives (sometimes but not always in a rural location) alone, or with a companion, or who dwells nearby rounwythian kin and thus whose very way of living, through the physis so gained via their anados and the O9A code, is an act of sorcery.

Thus the O9A Grand Master/Grand Mistress – the O9A Magus/Magistra – while living in a manner consistent with the underlying pagan mysticism of the O9A, is most certainly not the type of person the majority of non-initiates would expect.

Conclusion

With its modern anados of the Seven Fold Way, with its ‘dark arts’ of acausal-thinking and esoteric-empathy/empathic-knowing, with its rural Rounwytha way and its eremitic magus/magistra, the O9A most certainly has a distinct mystical tradition firmly rooted in ancient pagan mysticism. Thus it would perhaps be more apt to describe O9A initiates as modern mystics rather than as ‘satanists’ or followers of a Western, occult, Left Hand Path.

For the truths, the perception and the understanding, which initiates of the O9A mystic (or the ‘sinisterly-numinous’) tradition personally discover are (i) the unity – the mundus, the Being – beyond the apparent opposites of ‘sinister’ and ‘numinous’, of causal/acausal, of masculous/muliebral, a unity indescribable by ordinary language but apprehensible by esoteric languages and a particular manner of living, and (ii) the transient, temporal, nature of human manufactured causal abstractions and ideations, and (iii) of an attainable acausal existence beyond our mortal death.

R. Parker
2014

Notes

{1} According to the O9A, and as described in the article The Adeptus Way and The Sinisterly-Numinous, written by Anton Long and dated 122 yfayen:

“By esoteric we mean not only the standard definition given in the Oxford English Dictionary, which is:

“From the Greek ἐσωτερικ-ός. Of philosophical doctrines, treatises, modes of speech. Designed for, or appropriate to, an inner circle of advanced or privileged disciples; communicated to, or intelligible by, the initiated exclusively. Hence of disciples: Belonging to the inner circle, admitted to the esoteric teaching.”

but also and importantly pertaining to the Occult Arts and imbued with a certain mystery, and redolent of the sinister, or of the numinous, or of what we term ‘the sinisterly-numinous’, and where by Occult in this context we mean beyond the mundane, beyond the simple causality of the causal, and thus beyond conventional causal-knowing.” [Source, available as of August 2014, https://omega9alpha.wordpress.com/the-adeptus-way/ ]

{2} The words ‘mystical’ and ‘mysticism’ are derived from the term mystic, the etymology and English usage of which are:

i) Etymology:
° Classical Latin mysticus, relating to sacred mysteries, mysterious;
° Post-classical Latin, in addition to the above: symbolic, allegorical;
° Ancient Greek μυστικός, relating to sacred mysteries;
° Hellenistic Greek μυστικός, initiate; plural, μυστικόι; also: symbolic, allegorical, spiritual, esoteric, mysterious, occult;
° Byzantine Greek (5th century CE) μυστικόν, mystical doctrine.

ii) English usage:
° noun: symbolic, allegorical (c. 1350);
° noun: an exponent or advocate of mystical theology;
° noun: a person who by means such as contemplation desires a selfless awareness of God or ‘the cosmic order’ (mundus), or who accepts that there is a spiritual apprehension of certain truths which transcend the temporal;
° adjective: esoteric, mysterious, [equivalent in usage to ‘mystical’]
° adjective: of or relating to esoteric rites [equivalent in usage to ‘mystical’]

{3} In respect of ancient Iran, qv. Reitzenstein and Schaeder: Studien zum antiken Synkretismus aus Iran und Griechenland, (Studien der Bibliothek Warburg), Teubner, Leipzig, 1926

{4} qv. Poemandres: A Translation and Commentary, by David Myatt, ISBN 978-1495470684

{5} Myatt, David: Education And The Culture Of Pathei-Mathos, e-text, May 2014. Available (as of August 2014) at http://davidmyatt.wordpress.com/2014/08/08/education-and-the-culture-of-pathei-mathos/

{6} In respect of O9A esoteric philosophy, qv. R. Parker: The Esoteric Philosophy Of The Order Of Nine Angles
An Introduction, e-text, 2014.

In talking and writing about the O9A we are, in essence, talking and writing about (i) the esoteric philosophy advanced by the pseudonymous Anton Long between the 1970s and 2011, and about (ii) the praxises, such as the Seven Fold Way, he developed as a result of (a) the various pagan traditions he inherited and (b) his own pathei-mathos.

{7} Both of these ‘seven fold way’ rites involve the individual living alone, bereft of human contact and of all human influence, for a particular length of time. In the wilderness – forests, mountains, deserts – in the case of Internal Adept; and in a chthonic place (such as a dark cave) in the case of The Abyss.

{8} The MS, which concerned the O9A ‘rite of nine angles’, was published in the 1980s in Stephen Sennitt’s LHP Nox zine, and was later included in Sennitt’s book The Infernal Texts: Nox & Liber Koth (Falcon Publications, 1997).

{9} R. Parker: Some Notes On The Rounwytha Way, e-text, 2014.

{10} Anton Long: Language, Abstractions, and Nexions, e-text, 122 Year of Fayen.

{11} For a description of, and the ancient hermetic roots of, the O9A Seven Fold Way refer to R. Parker, Perusing The Seven Fold Way – Historical Origins Of The Septenary System Of The Order of Nine Angles, e-text, 2014.

{12} R. Parker: The Septenary Anados, and Life After Death, In The Esoteric Philosophy of The Order of Nine Angles, e-text, 2013.

{13} Esoterically, the term wisdom, according to Anton Long in his essay Pathei Mathos and the Initiatory Occult Quest, implies “not only the standard dictionary definition – a balanced personal judgement; having discernment – but also the older sense of having certain knowledge of a pagan, Occult, kind to do with livings beings, human nature, and concerning Nature and ‘the heavens’. To wit, possessing certain faculties, such as esoteric-empathy, a knowing of one’s self; possessing an Aeonic knowing; and thus knowing Reality beyond, and sans, all causal abstractions.”

{14} Anton Long: The Enigmatic Truth, e-text, dated December 2011 CE. That essay, and its companion essay which was simply entitled Lapis Philosophicus, were the last writings written by Anton Long.

In respect of Anton Long’s use of the phrase in propria persona, I have mentioned elsewhere that “the term in propria persona has a long literary and scholarly usage beyond its more recent legal connotations (legal connotations which someone searching the internet will find and assume describe the meaning of the term). The literary and scholarly usage includes the sense of someone speaking ‘in propria persona’, as opposed (for example) to ‘the passive voice’. Thus, someone living ‘in propria persona’ would suggest something to the intelligentsia as [Anton Long’s] quotation would.”

The quotation, and the source, included in Anton Long’s text are:

“He wolde be in his owne persone, the example of our hole iourney.” William Bonde [lector philosophiae] – The Pylgrimage of Perfection (1526 ce), i. sig. Dvi.

 


 

The Rounwytha Way

Baphomet O9A
Some Notes On The Rounwytha Way

 

The Rounwytha Way – one of the three O9A praxises {1} – is the most neglected part of the Order of Nine Angles (O9A/ONA) weltanschauung, with such neglect contributing to the basal misunderstanding of the O9A itself that exists not only among self-professed modern occultists and satanists but also among academics interested in or researching what is often termed modern esotericism.

The Rounwytha Way – also known as ‘the rouning’ – is an aural pagan esoteric tradition, indigenous to a particular rural area of the British isles, of a few empaths (most of whom were and are women) for whom there are no teachings, no dogma, no rituals, no spells, no conjurations, no incantations, no abstract determinate seasons {2} and no unnatural division between ‘us’, as mortals, and Nature and ‘the heavens’ beyond; evident as such an unnatural division is in positing, and then naming, separate divinities and supernatural beings. There are therefore no gods, no god, and no goddess; no ‘demons’ or named ‘familiars’. Instead, there is a very individual and always wordless awareness, an intuitive apprehension, arising from a natural gift (a natural talent) or from that faculty of empathy that can be cultivated – according to tradition – by a person undertaking to live alone in the wilderness for around six months and then, some years later, undertaking to live alone for a lunar month in a darkened cave or some subterranean location {3}.

In essence, the Rounwytha Way is a manifestation – a presencing – of the muliebral, especially the ‘acausal knowing’ that arises from empathy with Nature and ‘the heavens’. As Myatt has explained in respect of the muliebral:

“What is muliebral cannot be embodied in some organization or movement, or in some -ism, or in any causal form – and certainly cannot be expressed via the medium of words, whether spoken or written – without changing it, distorting it, from what it is into some-thing else. For the muliebral by its very φύσις is personal, individual, in nature and only presenced in the immediacy-of-the-moment, and thus cannot be the object of a supra-personal aspiration and thus should not be ‘idealized’ or even be the subject of an endeavour to express it in some principles or principles (political or otherwise), or by some axiom or axioms, or by some dogma. For all such things – forms and words included – are manifestations, a presencing, of what is, in φύσις, masculous and temporal. Or, expressed more simply, the muliebral presences and manifests what is a-causal – what, in the past, has often inclined us to appreciate the numinous – while the masculous presences and manifests what is causal, temporal, and what in the past has often inclined us toward hubris and being egoistic.” {4}

The Rounwytha Way also re-presents that personal perceiveration that an individual pursuing a life-long mystical quest, such as The Seven Fold Way, may discover beyond The Abyss:

“The wisdom acquired, the finding of lapis philosophicus during the penultimate stage of the Way – means two particular things, and always has done. (i) living in propria persona, in a private manner and sans all posing, all rhetoric, all pomposity, all ideations; and (ii) having an appreciation, an awareness (sans words, ritual, thought) of what is now sometimes known as the acausal – of Nature, the Cosmos, of the connexions that bind life and thus of the illusion that is the individual will, and which illusion sillily causes a person to believe ‘they’ are or can be ‘in control’. These two things form the basis of a particular and reclusive way of life of a particular type of person: the type known, in one locality, as the rounerer of The Rouning.” {5}

This personal perceiveration is of the nameless, wordless, unity beyond our mortal, abstract, ideations of ‘sinister’ and ‘numinous’, of Left Hand Path and Right Hand Path, and also – and importantly – of ‘time’. For it is our ideation of ‘time’ – with its assumption of a possible temporal progression, via various temporary causal forms, toward something ‘better’ or more ‘advanced’ or more ‘perfect’ (in personal or supra-personal terms) – that underlies the magian/patriarchal/masculous approach that has dominated, and still dominates, Western occultism and esotericism in general, fundamental to which is a hubriatic egoism: “the illusion that is the individual will”.

Aspects of the abyssal perceiveration – of the apprehension discovered by someone reborn beyond The Abyss – are (i) the need to balance the masculous with the muliebral; (ii) ‘the aeonic perspective’; (iii) the importance of esoteric languages (manifest, by the O9A, in Esoteric Chant and The Star Game); and (iv) aeonic sorcery.

The aeonic perspective, for instance, provides an understanding of aeonic sorcery:

(i) Of the limitation – and the ‘mortality’ – of all causal forms and why, in respect of certain aeonic goals, it is (α) the cumulative decades and centuries long alchemical (inner) change of individuals individually (via pathei-mathos), and (β) mythoi, and (γ) ‘numinous symbols’, which are of primary importance. For it is such things which presence, over long durations of causal ‘time’, that acausal energy which is the genesis of a genuine evolution, of those changes that endure beyond each mortal and beyond all collocations of mortals (corralled, for example, via ‘empires’, States, nations, ideologies, or by some leader or by some cause or political party).

(ii) Of why and how each human being – each mortal – is but a nexion and thus can, via esoteric mimesis, restore or alter (in particular ways) what others may have, through causal forms or via their living, temporarily changed.

Rounwytha and O9A – Difference and Similarities

The ‘acausal knowing’ of the Rounwytha – of the particular type of sorceress that the Rounwytha is – wordlessly, and in a pagan way, encompasses the esoteric knowing that the O9A describe by the term aeonic perspective. But instead of the ‘aeonic sorcery’ of the O9A (and thus in place of a sinister/aeonic dialectic and a particular esoteric strategy and certain tactics) there is only a concern with what is familial and local or communal, so that for the Rounwytha

“there is no interest in, no concern with, matters beyond one’s family, one’s local area of dwelling, and beyond such problems of one’s neighbours that they personally bring to one’s attention because they may require some help or assistance.” {6}

Furthermore, there may have been in the past an act – as according to some aural accounts there may have been a rare recent incident – whereby it was considered necessary to restore the balance that some particular person, or some deed or deeds, or some natural occurrence, had in their local area upset, and thus why occasionally and in respect of some rotten person,

“why their removal – by exile or by cull – would end (cure) the sickness, restore the balance their rotten deeds and they themselves had caused to be upset, restoring thus the natural flow, and gifts, of Life: of health, fecundity, happiness, good fortune.” {6}

For the Rounwytha Way is a very individual one rooted in a particular rural area, and one which occasions certain natural and necessary responsibilities and duties to certain others in the same locality. A Way which continues, and manifests, what the pagan weltanschauung – at least in Europe – anciently embodied: an intuitive/empathic understanding of ourselves and of our local rural community as an affective and effective connexion to Life {7} and a connexion that needed no god, no named gods or goddess, no ‘prayers’, and no rites or rituals: only those wordlessly left personal offerings to the (always un-named) gods/divinities, and the natural ability of an empathic sorceress (or, more rarely, a sorcerer) to foresee/foreknow and to intuitively/empathically (and thus wordlessly) know how to restore (often via memesis) the natural balance that some mortal, or some natural occurrence, had temporarily upset. This is the understanding of personal, and communal, fortune and misfortune being a gift: a manifestation, to we mortals, of how Nature and ‘the heavens’ work and of who and what and why we mortals are, as beings temporarily presenced on this planet we call Earth.

However, in essence it is this ancient paganus understanding and knowing – with its empathic awareness of a possible ‘afterlife’ beyond our temporarily presencing as an often egoistic individual – which suffuses the O9A, and indeed which re-presents the O9A weltanschauung, beyond the polemics, beyond the propaganda, the incitement; beyond the causal form of ‘satanism’, beyond (and the genesis of) its japes and Labyrinthos Mythologicus and mythos and sinister dialectic. And an understanding and knowing re-presented, most obviously, in its hermetic Seven Fold Way and its apprehension of the sinisterly-numinous, for the O9A, via its praxises, requires

“the individual to develop a perception, an understanding, a knowledge – acquired from a personal experience – beyond causal abstractions/forms and thus beyond denotatum; that is, and for example, beyond the illusion of conflicting/ideated opposites, beyond naming/denoting/words, beyond abstract morality, beyond dogma/ideology, beyond the simple principle of causation, and beyond the simplicity of a posited dialectical process.” {8}


R. Parker
2014

Footnotes

{1} Regarding O9A praxises, qv. R. Parker, Some Advice For Neophytes Regarding The Order of Nine Angles. e-text 2013. For details of the Rounwytha Way, qv. the pdf compilation (written by Anton Long) entitled The Rounwytha Tradition, which contains the following texts: (i) The Rounwytha In History and Modern Context; (ii) Denotatum – The Esoteric Problem With Names, and (iii) Alchemical Seasons and The Fluxions of Time.

{2} qv. the Esoteric Dating and Aural Traditions section of the essay Denotatum – The Esoteric Problem With Names.

{3} qv. the Camlad Rite of The Abyss which is the O9A’s somewhat updated version of the traditional rite. Aural tradition relates that, centuries ago, a certain place near what is now the town of Bridgnorth was occasionally used. Another such place once existed near Little Wenlock, while old mine workings near the Stiperstones were also sometimes used.

The traditional Rounwytha rite is given in the appendix below.

{4} Some Questions For DWM. e-text, 2014.

{5} Anton Long, The Enigmatic Truth. e-text, December 2011 CE. As I mentioned in my essay Myatt, The Septenary Anados, And The Quest For Lapis Philosophicus:

“The term in propria persona […] has a long literary and scholarly usage beyond its more recent legal connotations (legal connotations which someone searching the internet will find and assume describe the meaning of the term). The literary and scholarly usage includes the sense of someone speaking ‘in propria persona’, as opposed (for example) to ‘the passive voice’. Thus, someone living ‘in propria persona’ would suggest something to the intelligentsia, as the above quotation would.”

{6} The Rounwytha Way In History and Modern Context, n.d. but c. 2011

{7} As mentioned elsewhere, the O9A – et al – make a distinction between affective and effective change(s). Symbolically understood, affective change is an acausal – an a-temporal – change, and one whose genesis is or can be sorcery: i.e. a presencing of acausal energy via a nexion, be that nexion an individual, or some manufactured form (such as an archetype or mythos) or some esoteric technique (such as Esoteric Chant or The Star Game).

{8} R. Parker, The Sinisterly-Numinous O9A. e-text, 2013.

°°°°°
Appendix
The Rounwytha Rite

The traditional 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 following 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. [In modern times, certain stipulations have been added: No means of communication with the outside world should be brought; no timepiece, mechanical or otherwise, is allowed; and no modern means of reproducing music or any other means of personal entertainment 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 traditional Rounwytha rite has no structure, and simply involves the candidate living alone in such a location for a lunar month.