Atu XX, Aeon

Atu XX

Richard Moult: Atu XX from Non Est Secundus Quia Unus Est, a book of Tarot archetypes.

°°°°°°°

Source: https://starred-desert.com/2017/12/07/atu-xx-aeon/


Advertisements

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/


ἀρρενόθηλυς

Baphomet by Richard Moult

Alchemical And Hermetic Antecedents Of The Seven Fold Way
(pdf, 27 Mb)


Questions About The Order of Nine Angles

Order of Nine Angles

O9A

Some Questions About The Order of Nine Angles (2017, Part One)
(pdf)

Some Questions About The Order of Nine Angles (2016, Part Two)
(pdf)

Some Questions About The Order of Nine Angles (2016, Part One)
(pdf)

Some Questions About The Order of Nine Angles (2015)
(pdf)

Some Questions About The Order of Nine Angles (2014)
(pdf)

Some Questions About The Order of Nine Angles (2013)
(pdf)


O9A 101

Order of Nine Angles

O9A

O9A 101

The Sinisterly-Numinous Tradition

1. The Order of Nine Angles (O9A, ONA) is a sinisterly-numinous mystic tradition: it is not now and never was either strictly satanist or strictly Left Hand Path, but uses ‘satanism’ and the LHP as ‘causal forms’; that is, as techniques/experiences/ordeals/challenges (amoral and otherwise) in a decades-long personal anados to engender in the initiate both esoteric, and exoteric, pathei mathos, and which pathei mathos is the beginning of wisdom.

The extreme type of ‘satanism’ advocated by the O9A is – for O9A initiates – only one part of the ‘sinister’ aspect of the sinisterly-numinous tradition: a necessary and novitiate pathei-mathos, a modern ‘rite of passage’.

2. The Order of Nine Angles is a guide to that personal enantiodromia (that internal alchemical change) which can result from a conscious, a deliberate, pathei-mathos: from a practical learning that is and must be (given our unaltered physis – our natural fitrah – as human beings) both ‘sinister’ and ‘numinous’ and both esoteric (occult) and exoteric (exeatic, antinomian).

3. Being O9A – belonging to the O9A – means both (a) using O9A esoteric philosophy, and one or more of its praxises, as guides to achieve that personal enantiodromia, and (b) accepting and living according to the O9A logos, since that logos is the unique perceiveration which differentiates the O9A from other occult groups past and present, and which logos presences the essence, the ethos, of the O9A.

4. The O9A logos is manifest esoterically as a particular physis: that is, is manifest in a particular (pagan) weltanschauung and in a particular personal character.

5. The O9A logos is manifest exoterically in the O9A code of kindred honour. For that code embodies – as living by that code can cultivate in the individual – both a pagan understanding/gnosis and the necessary O9A character.

The Nature Of Reality

Regarding the nature of Reality, the perception and the understanding which initiates of the O9A mystic tradition personally discover via their anados are:
(i) the nexible (the causal-acausal) being of our human physis;
(ii) the potential we as individuals possess to consciously evolve our own individual physis;
(iii) 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;
(iv) the transient, temporal, nature of all human manufactured causal abstractions and ideations and ideologies;
(v) of an attainable acausal existence beyond our mortal death.


Occult Philosophy


The foundation of the occult (the esoteric) philosophy of the O9A is the axiom of causal-acausal being, with ourselves – by virtue of our consciousness – a nexion (nexus) between causal being and acausal being.

One of the axioms of the occult philosophy of the O9A 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’.

Occult Praxises

The three occult praxises – techniques/experiences/ordeals/challenges – of the O9A are the means by which the initiate may consciously acquire the necessary esoteric and exoteric pathei mathos. The three praxises are:

The initiatory hermetic Seven Fold Way.
The Way of the Drecc and the Niner.
The Way of the Rounwytha.

A Labyrinthine Labyrinth

From its beginnings in the early 1970s, the Order of Nine Angles has had, quite intentionally, an inner core obscured by various outer layers. Thus its exoteric, external, appearance does not necessarily reflect its esoteric essence, and which
exoteric appearance serves and has served a particular and practical purpose, as the O9A mythos serves and has served a particular and practical purpose To access the inner core, an individual has to work their way through the outer layers which, together, form a labyrinth.

°°°°°

 

Sources


(1) Kything The Order of Nine Angles; (2) Wisdom, Logos, And The Inner O9A; (3) Ontology, Satanism, And The Sinisterly-Numinous Tradition; (4) Complete Guide To The Order Of Nine Angles (Seventh Edition, January 2015).


Ontology And The Sinisterly-Numinous Tradition

Ontology, Satanism, And The Sinisterly-Numinous Tradition
(pdf)


The Esoteric Learning Presenced Through Pathei-Mathos

Baphomet O9A

Notes On The Esoteric Learning Presenced Through Pathei-Mathos

The term pathei-mathos (πάθει μάθος) expresses the essence of the esoteric ethos of the Order of Nine Angles: the personal learning, by individuals, that often results from consciously undertaking practical exeatic experiences conventionally described as both ‘numinous’ and ‘sinister’.

Often simply translated as ‘learning from suffering’, the Greek term πάθει μάθος implies much more:

(i) The Aeschylian term – in the context of the original Greek – imputes that πάθει μάθος is a new logos; that is, is a guide to individuals living in a way that is more reasonable that hitherto.
(ii) The Greek term πάθος imputes more than the English word ‘suffering’. For example, it means or can imply – depending on context – misfortune, or what befalls a person, or personal adversity.
(iii) Similarly, the Greek term μάθος means or can imply – depending on context – not ‘learning’ per se but acquiring knowledge or acquiring understanding or acquiring instruction or acquiring insight (qv Thucydides, 1.68). This insight is or can be an insight into the physis (Φύσις) of beings and of ‘things’, but is often an insight into one’s own physis {1}.

Thus, a more accurate interpretation of the term πάθει μάθος is personal misfortune can be the genesis of insight.

Esoterically, Anton Long used the term in its original context; that is, as a logos: an individual perceiveration of the type described in the Pymander tractate of the Corpus Hermeticum. As a perceiveration, it is presenced via the O9A’s Seven Fold Way, which is basically a practical guide to acquiring a personal insight, a self-knowing, and thence wisdom, via various experiences and ordeals both numinous and sinister, with the raison d’etre of the Seven Fold Way being that it is a means to consciously – deliberately – acquire the insight that some individuals acquire (and have acquired over millennia) as a result of having to endure the ‘misfortune’ of a natural, unbidden, pathei-mathos.

Furthermore, no one O9A has ever claimed that the seven fold way is the ‘only way’ to obtain such insight and thus wisdom deriving from it; it’s just one practical way among others.

Also, the insight resulting from pathei-mathos is a ‘wordless knowing’, and which wordless knowing includes an intimation of acausality {2}. For the personal insight which is (i) naturally acquired from unfortunate experiences and/or (ii) deliberately acquired via esoteric techniques such as the O9A Seven Fold Way, is often difficult or impossible to describe in words, and/or the person is often unwilling or unable to talk or write about such very personal experiences.

KS
2014
Notes

{1} Physis is one of the central themes of the Pymander section of the ancient Greek text the Corpus Hermeticum. A theme somewhat neglected until Myatt published his translation of and commentary on that text, a text available as (i) a printed book: David Myatt, Poemandres, A Translation and Commentary, ISBN 9781495470684, and (ii) as a free pdf download: pymander-hermetica.pdf

{2} qv. Myatt’s essay Towards Understanding The Acausal.