The Order Of Nine Angles: An Occult Précis

Order of Nine Angles

O9A

The Order Of Nine Angles: An Occult Précis

The following quotations, from O9A texts, are a précis of the esoteric philosophy of the Order of Nine Angles (O9A/ONA) and of the occult praxis termed the Seven Fold Way. With the exception of those from the book The Radical Occult Philosophy of Anton Long, all the quoted texts are freely available in the three compilations listed in the Further Reading section.

Esoteric Philosophy

“An Occult, or esoteric, philosophy, is a philosophy that presents knowledge concerning matters that are esoteric (τὰ
ἐσωτερικά) – that is, concerned with knowledge of the hidden or inner nature of Being and beings as opposed to that outer nature which is the province of traditional philosophy. One of the fundamental axioms of most esoteric philosophies is that the inner nature of Being and beings can be apprehended, or represented, by a particular symbolism (or by various symbolisms) and also by the relationships between symbols, for such esoteric philosophies accept the Aristotelian principle that existence/reality is a reasoned order capable of being rationally understood, with many esoteric philosophies also positing – as the ancient Greeks did – that this reasoned order (κόσμος) has a harmonious, an ordered, structure.

Certain esoteric philosophies – such as the one proposed by the Order of Nine Angles (O9A/ONA) – also postulate that beings (and especially living beings) possess or emanate or can best be described by particular energies and that the ability to sense and ‘know’ these energies or emanations provides not only an inner knowledge of such beings but also a means to use those energies to effect changes both within and external to one’s self, with such knowledge and such use of such energies/emanations/forces forming the basis for occult sciences such as sorcery, divination, and alchemy.” The Esoteric Philosophy Of The Order Of Nine Angles: An Introduction. e-text, 2014

Praxis

“The basis of the O9A’s Seven Fold Way is pathei-mathos, of an individual learning from their own practical, difficult, challenging, dangerous, adversarial, experiences; and which experiences are both esoteric and exoteric. For, according to the esoteric philosophy of the O9A […] only by such personal practical experiencing can the inner nature of Being and beings be apprehended and thus wisdom discovered.” Categorizing The Order Of Nine Angles, e-text, 2014

“The esoteric philosophy of [the O9A] emphasizes the importance of cultivating empathy as a means of directly gaining knowledge both esoteric and exoteric. A direct, empathic, and a personal knowing which thus enables an apprehension beyond even the esoteric symbolisms (such as the seven spheres) and the occult correspondences used to describe those spheres and the relationships between them. For such symbolisms and correspondences, and even archetypes, are – philosophically – considered to be causal ‘forms’, abstractions; useful initially, but ultimately obscuring the underlying unity, a unity that takes us beyond the apparent opposites of ‘sinister’ (bad) and ‘numinous’ (good). And it is the knowing of this unity – sans symbols, archetypes, and words – which is, according to the esoteric philosophy of Anton Long, the beginning of wisdom; a knowing that cannot be taught but which has to be found, anew, by each individual, and in which finding both empathy and self-understanding play an important role. An empathy and a self-understanding that can be developed by suggested techniques such as: (i) the aforementioned invoking of archetypal forms and guided (esoteric) journey among the seven spheres; (ii) the three (or six) month long experience of living alone in the wilderness that is the Grade Ritual of Internal Adept; and (iii) the month-long chthonic, isolated, living that is the Grade Ritual of The Abyss.

For such empathy and such self-understanding provide what Anton Long describes as ‘acausal knowing’; a type of directly personal knowing only attainable, according to him, as a result of both esoteric and exoteric praxis, and a knowing that complements the ‘causal knowing’ described by conventional philosophies and by science. And it is the combining of such causal knowing with their occult-derived acausal knowing which leads the individual toward wisdom and the development of their own weltanschauung.” The Esoteric Philosophy Of The Order Of Nine Angles: An Introduction. e-text, 2014

“In esoteric perspective, the O9A’s seven-fold way is a modern, elitist, and difficult and dangerous, anados which enshrines the ancient Hermetic, the occult, and the alchemical, tradition of an individual seeking to attain immorality by practical means; which, in the seven-fold way, is via ‘internal sorcery’: the transformation of the individual through an exploration of the supernatural (or archetypal) realms and by ordeals such as the grade ritual of internal adept.” Perusing The Seven Fold Way: Historical Origins Of The Septenary System Of The Order of Nine Angles, e-text, 2014.


Epistemology

“[According to the O9A] Knowledge is divided into causal and acausal knowing, which compliment each other, with both regarded as necessary to attain wisdom.

Causal knowing is regarded as attainable through reason, scholarly learning, rational observation (experimental science), self-insight, exeatic living, and learning from practical experience (pathei-mathos).

Acausal knowing is regarded as attainable through dark/sinister empathy, Insight Roles, Grade Rituals, Dark Arts, and sorcery. Dark Arts include Esoteric Chant and The Star Game. The Seven Fold Way is considered a practical means of acquiring acausal knowing.

Truth can be revealed by living the life of a sorcerer/sorceress and thus by seeking lapis philosophicus.” The Radical Occult Philosophy of Anton Long, 2015, ISBN 978-1518690433.

“In the philosophy of Anton Long the Dark Arts are regraded as a significant and a practical means of discovering – of knowing – the esoteric nature of living beings, including ourselves. These Dark Arts of the ONA include pathei-mathos, learning from the experience of adversity and from life-threatening situations […]  One of the main purposes for the existence of the ONA is to provide such practical experiences – through tests, ordeals, Grade Rituals, and so on – and to encourage the Initiate and the Adept to seek them out and to live in such an exeatic manner that they garnish such experiences by that very manner of exeatic living […]

For the philosophy of Anton Long, ‘truth’ is revealed by [a] combination of acausal knowing and a causal knowing, this living of the life of the sorcerer/sorceress, with the important proviso that what is so revealed by such a living is individual, part of the life, the very being, of the sorcerer/sorceress; a result of their effort and the development of that individual judgement that pathei-mathos makes possible […]

The living, the numinous, truths that the life of the sorcerer/sorceress reveals are, being personal, non-transferable and non-dogmatic, and can seldom be expressed in words which non-Adepts can understand.” The Radical Occult Philosophy of Anton Long, 2015, ISBN 978-1518690433.


Ontology

“O9A ontology is quite distinct from that of conventional religions, which assume a powerful (and named) deity or deities (or spirits), who and which can interfere in the lives of mortals and in some way reward or punish them, or at least bring good fortune or misfortune. It quite distinct from gnostic or mystical traditions which make a distinction between an imperfect (or lower) world/state and a perfect (or higher) one; and also quite distinct from the modern occult belief in ‘objective’ and ‘subjective’ consciousness/realities, which – essentially – is a restatement, sans God/deities, of the human-manufactured ideated opposites implicit in gnosticism and mysticism.

In contrast, the ontology of the O9A is of physical things; of different types of energy. The causal energy familiar from scientific studies into electromagnetism, gravity, and nuclear processes; and the ‘acausal’ energy familiar to us in the biological why and the how of living things being different from non-living things, and also familiar to us in our psyche, especially in ‘archetypes’ and which archetypes are expressive of the reality of we humans having, via evolution, the advantage of reason, of a developed consciousness.

This ‘acausal’ energy is posited to have an a-causal origin, with living things – including ourselves – being nexions; that is, of presencing (or having access to) such acausal energy. What differentiates us from all the other living beings we know, is that we have (or seem to have) the ability to consciously be aware of this ‘acausal’ energy and to access it, understand it (currently in a limited way) and increase it.” The Septenary Anados, and Life After Death, In The Esoteric Philosophy of The Order of Nine Angles, e-text, 2013.

“The Cosmos consists of both acausal and causal Space-Time, having causal and acausal being and beings; with humans – because of the faculty of reason – a type of nexion between causal and acausal universes.

Living beings in the causal – including human beings – are regarded as having both an exoteric and an esoteric nature (or being). Exoteric refers to the outer (or causal) form, or meaning, or nature, or character, or appearance, of some-thing; while esoteric refers to its occult/inner/acausal essence or nature. What is esoteric is that which is generally hidden from mundanes (intentionally or otherwise), or which mundanes cannot perceive or understand. Causal abstractions tend to hide the esoteric nature (character) of things, and/or such abstractions describe or refer to that-which is only causal and mundane and thus devoid of Dark/Esoteric Empathy.

Sorcery, and the Dark Arts in general, are regraded as a means of discovering – knowing – the esoteric nature of living beings.

Sorcery is defined as the presencing of acausal energy in the causal by means of a nexion. By the nature of our consciousness, we, as human individuals, are one type of nexion – that is, we have the ability to access, and presence, certain types of acausal energy.” The Radical Occult Philosophy of Anton Long, 2015, ISBN 978-1518690433.

Further Reading

Given the diversity and quantity of O9A texts produced over the past thirty and more years, they may be some overlap of content in the following three pdf compilations.

1. Complete Guide To The Order Of Nine Angles. Seventh Edition, 2015, 1460 pages. 55 Mb

A complete practical and theoretical guide to the O9A’s Seven Fold Way from Initiate to Adept and beyond, containing embedded facsimiles of standard O9A texts from the 1970s on, including Naos, The Black Book of Satan, The Deofel Quartet, The Sinister Abyssal Nexion, The Culling Texts, and a glossary of ONA terms.

Available, as of June 2016, from here: https://omega9alpha.wordpress.com/complete-o9a-guide/

2. The Hermetic Order Of Nine Angles. 2016. 159 pages. 33 Mb

A collection of O9A texts most of which were issued since the publication, in 2015, of the seventh edition of The Complete Guide To The O9A and which collection compliments that guide. As the title indicates, this collection is primarily concerned with the esoteric and ancient hermeticism that underlies the occult philosophy of the O9A.

Available, as of June 2016, from here: https://omega9alpha.wordpress.com/2016/03/30/the-esoteric-hermeticism-of-the-order-of-nine-angles/

3. Disguising And Distinguishing The O9A. 2016. 12 pages. Three short essays introducing topics such as the O9A’s Labyrinthos Mythologicus.


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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


 

What Makes The Order Of Nine Angles Unique?

A pdf version is available here – the-unique-o9a-v5.pdf

Order of Nine Angles

O9A

What Makes The Order Of Nine Angles Unique?

 

One of the many things that makes the Order of Nine Angles (O9A/ONA) unique is that it presents “a recognizable new interpretation of Satanism and the Left Hand Path” {1}.

Fundamental to how the O9A {2} understand and define both the Left Hand Path (LHP) and Satanism is their axiom that most human beings have the potential to consciously evolve, to consciously change themselves, and that both the LHP and Satanism are a means to realize this potential.

The Left Hand Path

The O9A define and understand the Left Hand Path as a personal – an individual, and a consciously undertaken – pathei mathos {3} achieved via practical esoteric and exoteric personal experience, and exeatic {4} living, founded on the axioms of (i) the authority of individual judgement {5}, and (ii) the necessity of amorality, of transgressing the social, political, religious, and legal, norms of society. By so undertaking such a conscious pathei-mathos the individual can gain knowledge (especially self-knowledge) and progress toward Adeptship and thence to wisdom.

Therefore, for the O9A, and as manifest in their practical LHP manual Naos, the emphasis is on:
(i) practical physical challenges;
(ii) personal ordeals, such as living alone in the wilderness for at least three months;
(iii) individual amoral deeds, including human culling {6} and undertaking dangerous and challenging ‘insight roles’ that can involve political/religious extremism, criminality, and ‘terrorism’;
(iv) a practical exploration of the supernatural using various occult methods and techniques.

Furthermore, Satanism, for the O9A, is a specific LHP. That is, one particular means of gaining the necessary practical esoteric and exoteric personal experience, as well as a means to live in an exeatic way.

Satanism

The O9A define and understand Satanism as: (a) the acceptance of, or a belief in, the existence a supra-personal being that has been exoterically called Satan; and (b) an acceptance of, or a belief in, this entity having or being capable of having some control over, or some influence upon, human beings, individually or otherwise, with such control often or mostly or entirely being beyond the power of individuals to control by whatever means; with (c) the important provisos that:

(i) This ‘shapeshifting’ being exists in the acausal dimensions (the supernatural realm) but can manifest and has manifested in our temporal causal universe {7}.
(ii) This supernatural being is only one of the ‘dark gods’ – one of ‘the dark entities’ – who and which exist in the acausal dimensions, and who or which we humans can know (or experience) via:

(a) sorcery, where sorcery is understood as the presencing of acausal energy in the causal by means of a nexion. By the nature of our consciousness, we, as human individuals, are one type of nexion – that is, we have the ability to access, and presence, certain types of acausal energy;
(b) exeatic, amoral, living;
(c) by rites of human sacrifice;
(d) by egressing into the acausal realm following our mortal death having discovered Lapis Philosophicus and/or lived according to the O9A logos of kindred honour.

(iii) That it is for each initiate to discover for themselves, by practical sorcery and other occult means, whether or not these ‘Dark Gods’ are archetypal in nature (and thus reside only in our psyche/collective unconscious) or whether they are actual supernatural beings external to ourselves, or whether they are beyond both those explanations/assumptions.
(iv) That there is no worship of Satan, or any of the ‘dark gods’, but rather an appreciation of such entities as akin to friends, companions, and/or long-lost relatives who have dwelt in some far-off land, and/or as the type of being (acausal existence) we can and should aspire to.
(v) That Satan, as one of the ‘dark gods’, is the probable origin of Ahriman and other such ancient entities; that as a myth this ‘dark god’ pre-dates the Biblical hasatan, the satan; and that some of the ‘dark gods’ are probably the origin for ancient myths and legends about entities such as dragons, jinn, demons, and supernatural ‘serpents’.
(vi) That Satan has an esoteric ‘name’ and which ‘name’ can be known (expressed) via a particular esoteric chant, the correct performance of which opens a nexion to the acausal and allows one or more of the ‘dark gods’ – including Satan – to presence (and cause trouble) in – and thus change – our causal world.
(vii) That O9A Satanism is a type of Aeonic sorcery, a ‘presencing of the dark’.

Since this O9A satanism is a specific LHP, what applies to the O9A LHP applies to O9A Satanism, so that their Satanism not only involves a practical exploration of the supernatural but also physical challenges, culling, personal ordeals, and involvement with political/religious extremism, criminality, and ‘terrorism’.

A Uniqueness

Given the foregoing, which a reading of the O9A corpus confirms {8}, it is easy to understand just how the O9A differ from other contemporary LHP, and Satanic, groups and individuals.

For:

(i) the O9A incite and legitimize what those other contemporary occultists and/or self-professed satanists do not, such as human culling, terrorism, involvement with political/religious extremism, criminality, practical physical challenges, and ordeals both esoteric and exoteric;
(ii) the O9A consciously and ruthlessly – via their logos, the code of kindred honour – divide human beings into two types: those ‘like themselves’ (who possess a certain type of personal, ‘satanic’, character or whom they judge have the potential to develop such a character) and all the others, and which others they refer to as mundanes. Thus, according to the sinister tradition of the O9A, mundanes can be treated as a practical resource, as marks (victims, dupes) and as potential opfers.

All these things most certainly make the O9A – as an esoteric philosophy (a sinister tradition) and in terms of its praxises and in terms of those influenced or inspired by it –  actually or potentially harmful, destructive, pernicious, baleful, malicious, mischievous, sly, bad in moral character, hard, difficult, misleading, amoral, dangerous, heretical, and extreme.

Thus, what makes the Order of Nine Angles distinct, and unique, are the following:

i. The emphasis on practical ordeals, physical challenges, exeatic living, and the authority of individual judgement.
ii. The affirmation of human culling.
iii. Their logos of kindred honour and thus the categorization of mundanes as a useful resource/dupes/potential opfers.
iv. The incitement of and the legitimization of – in an esoteric context – terrorism, political/religious extremism, and criminality.
v. Their use of the ancient hermetic septenary system instead of the ‘magian qabala’ used by the majority of other Western occultists.
vi. Their ontology of causal and acausal together with the axiom of an acausal existence beyond mortal death, and which ‘immortal existence’ can be attained by an individual living, and if necessary dying, by the O9A logos of kindred honour.
vii. Their Aeonic perspective, ‘Aeonic sorcery’, and the decades-long nature of the O9A initiatory quest.
viii. Their understanding of Satanism as aeonic sorcery, a ‘presencing of the dark’, useful in the current Aeon.
ix. The emphasis on the feminine (the muliebral), on ‘the sinisterly-numinous’, and on cultivating muliebral skills such as the development of empathy.
x. Their ‘dark gods’ mythos.
xi. Their pagan Rounwytha way.
xii. Their Labyrinthos Mythologicus.
xiii. Their distinct esoteric vocabulary, which includes terms such as nexion, acausal, sinister dialectic(s), exeatic, rounwytha, Baeldraca, Drecc, alchemical seasons, insight roles, muliebral, and mundanes.

R. Parker
Shropshire
2014
v.1.07

Notes

(1} James R. Lewis and Jesper A. Petersen (editors). Controversial New Religions. Oxford University Press, 2014. p. 416.

{2} The term or name Order of Nine Angles refers to: (i) the occult (the esoteric) philosophy – ‘the sinister tradition’ – of Anton Long, expounded by him in various MSS between the 1970s and 2011, and/or (ii) the occult praxises of, or derived from, that philosophy; and/or to (iii) the individuals, or groups/nexions, who put one or more of those praxises into practice in their own life and who live according to the O9A code of kindred honour, also known as the logos of the O9A. The current occult praxises of the O9A are: (α) the hermetic seven fold way; (β) the way of the drecc/niner; and (γ) the way of the Rounwytha.

The above definition of the O9A is a slightly revised version of the one given in the O9A 2014 e-text, Nine Common Misconceptions About The Order of Nine Angles.

{3} Pathei-mathos is an ancient Greek term, and means ‘learning from suffering/hardship/experience’.

{4} The O9A define exeatic as “to go beyond and transgress the limits imposed and prescribed by mundanes, and by the systems which reflect or which manifest the ethos of mundanes – for example, governments, and the laws of what has been termed society.”

{5} In respect of the axiom of the authority of individual judgement, refer to: (i) R. Parker, Authority, Learning, and Culture, In The Sinister Tradition Of The Order of Nine Angles. e-text, 2013; (ii) R. Parker, The Authority Of Individual Judgement – Interpretation And Meaning. e-text, 2014.

{6} As mentioned in Nine Common Misconceptions About The Order of Nine Angles:

“As O9A texts make clear, each person following the O9A’s esoteric Seven Fold Way is expected to undertake at least one culling, a human sacrifice, when they attain the occult grade of External Adept.

This culling can be done either during an occult ritual – such as The Ceremony of Recalling – or, as several texts make clear, by practical means such as assassination or staged ‘accidents’. Such a culling can also, and importantly, be undertaken either by employing a ‘proxy’ who is manipulated into doing the deed, or as part of an Insight Role. Thus someone undertaking an Insight Role in law enforcement or in the armed forces, or as a member of an extremist religious or political group, or as a ‘terrorist’, would most probably have an opportunity to undertake a culling.

One of the main (non-occult) reasons for an individual to undertake a culling is, according to the O9A, to reveal and build ‘satanic’ (sinister) character, and thus to not only test their commitment to the O9A way (to the sinister tradition) but also to bind them to the group, nexion, temple, cell, or ‘coven’ – to the individuals – that they are involved with, especially as opfers are never chosen at random but rather selected on the basis of their character and then subjected to several tests and which tests usually require the participation of others. Culling, therefore, is an extreme (and esoteric) form of ‘hazing’, a blooding-in of the new recruit.

There is thus no specific environment, or place, required for such culling as the O9A advocates. The O9A ‘culling texts’ make it clear that a ritual sacrifice – culling during some ceremonial ritual – is only one possible option among many. Thus, a culling can take place anywhere, at any time, with the death so caused not arousing any suspicion that it is a satanic culling. Even if a ceremonial culling is undertaken, various O9A ‘culling texts’ outline how it can be done without arousing any suspicion.”

{7} An overview of the ontology of causal and acausal is given in the 2014 pdf compilation Time, Acausality, The Supernatural, And Scientific Theories.

{8} The 1359 page (53 Mb) pdf compilation The Definitive Guide To The Order of Nine Angles (Third Edition, 2014) provides a comprehensive collection of texts by, and concerning, the O9A, and is thus a useful guide to its esoteric philosophy and praxises. The compilation also includes (i) The Culling Texts; (ii) The Requisite ONA – which deals with the Seven Fold Way up to and including the stage of Internal Adept, and which contains facsimile versions of Naos, The Black Book of Satan, and other O9A MSS – and (iii) Enantiodromia – The Sinister Abyssal Nexion, which deals with the Passing of The Abyss and the occult Grade beyond the stage of Internal Adept.


Complete Guide To The Order of Nine Angles

O9A

O9A

Complete Guide To The Order of Nine Angles
(Seventh Edition, 1460 pages, pdf 55 Mb)

 

Contents

Preface

Part One – The Occult Tradition of The Order of Nine Angles

° Introducing The Order of Nine Angles
° Presencing The O9A
° Perusing The Seven Fold Way – Historical Origins of the Septenary System of the O9A
° The Septenary Anados, and Life After Death, In The Esoteric Philosophy of the O9A
° Dilettantes And The Order of Nine Angles
° Wisdom, Logos, And The Inner O9A
° What Makes The O9A Unique
° Advice For Neophytes Regarding the O9A
° The Esoteric Philosophy of the O9A
° Nine Common Misconceptions About The Order of Nine Angles
° Authority In The Sinister Tradition
° The Authority Of Individual Judgement – Interpretation And Meaning
° The Sinisterly-Numinous
° The Adversarial Praxis and Logos of The Order of Nine Angles
° Originality, Tradition, and The Order of Nine Angles
° The O9A Rite of The Nine Angles
° Explaining The Acausal
° Acausality, The Supernatural, and the O9A
° Some Questions And Answers About the O9A

Part Two – Esoteric Traditions of the O9A

° The Esotericism of The Order of Nine Angles
° The Aural Tradition Of The Order Of Nine Angles
° Esoteric Aural Tradition In The Deofel Quartet
° Some Notes Concerning Language, Chants, and Acausal Entities
° O9A Esoteric Chant Archive
° The Rounwytha Tradition
° Notes On The Rounwytha Way
° Questions From A Modern Rounwytha
° The Dark Arts of the O9A
° Overview Of The Star Game
° GCT
° The Enigma of the O9A

Part Three – Satanism

 ° How To Be A Satanist – A Modern Guide To Satanism
° The Satanism Of The O9A In Esoteric Context
° Toward Understanding Satanism
° Discovering Satan
° The Geryne of Satan
° The Culling Texts
° The Error of Egoism: Magian Occultism and the O9A


Appendix – Practical Guides To The Seven Fold Way

 ° Introduction
° The Requisite ONA
° Enantiodromia – The Sinister Abyssal Nexion

°°°°°

Note: This work includes the two O9A practical guides to the Seven Fold Way: (i) the 981 page The Requisite ONA dealing with the stages up to and including the stage of Internal Adept, which contains all the required texts, including facsimile versions of Naos, The Black Book of Satan, The Grimoire of Baphomet, and the complete Deofel Quintet, and (ii) Enantiodromia – The Sinister Abyssal Nexion which deals with the Passing of The Abyss and the occult Grade beyond the stage of Internal Adept.