The Sinisterly-Numinous Aesthetic

Baphomet by Richard Moult

The Sinisterly-Numinous Aesthetic
(pdf)

We present here version 1.03 of a collection (in pdf format) of some extracts from articles which deal with the sinister-numinous aesthetic of the Order of Nine Angles. As the extracts reveal, significant manifestations of this aesthetic occur in the Occult fiction of the Order of Nine Angles, that still rather neglected aspect of ONA Occult culture.

For their Occult fiction not only reveals and explains the unique sinister-numinous aesthetic of the O9A, but also provides:

“a different way into the complex O9A mythos; a way that many will find more interesting (and certainly more entertaining) than thousands of pages of sometimes polemical and sometimes ponderous O9A factual texts, and a way that especially places the O9A’s satanism into perspective, Aeonically and otherwise.”

Other manifestations of the aesthetic are O9A specific archetypes, The Art Of The Insight Role, and Sinister Chant.

°°°°°°°

Contents:

° A Note Regarding The Sinister-Numinous Aesthetic Of The Order Of Nine Angles
° The Occult Fiction Of The Order of Nine Angles
° O9A Aural Tradition And The Deofel Quartet
° Appendix: Missing The Sinister Angles, Again


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/


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).


The Enigmatic O9A

Order of Nine Angles

O9A

The Enigmatic O9A

To some people, the Order of Nine Angles (O9A/ONA) is a modern enigma: ambiguous, obscure, perplexing, confusing, and apparently contradictory. To others, the O9A represents “a dangerous and extreme form of Satanism” {1} and/or presents “a recognizable new interpretation of Satanism and the Left Hand Path” {2}. However, and predictably, most of those who have read about or who have heard of the O9A – especially those with an interest in modern occultism or satanism or the Western Left Hand Path tradition – have, or have acquired, a negative opinion of the O9A.

A predictable negative opinion because their outsider view of the Order of Nine Angles focuses on, or has focused on, one or more of the following:

1. On some of the causal forms – such as neo-nazism or causal terrorism {3} – that are, have been, and could be, used by O9A initiates as either pathei-mathos (a personal learning from practical experience) or as sorcery (as useful ‘forms’ that presence or ‘ground’ acausal energy in and through non-initiated individuals via the actions of or in the psyche of such individuals).
2. On the exoteric, external, appearance of the O9A that certain O9A texts may present or may have presented, often quite deliberately; as for example in the matter of ‘satanism’.
3. On certain ‘sinister games’ {4}, and/or an ‘internet saga/drama’ or two even though (i) such sagas/dramas have (as has been repeatedly and publicly stated) a sinister intent connected with the O9A’s Labyrinthos Mythologicus, and/or (ii) Acta Est Fabula Plaudite.
4. On the antics – often via the medium of the internet and by mostly anonymous individuals – of those who claim or who have claimed to be O9A, even though such antics (by muppets or other plebeians) are a natural causal consequence of the presencing, over the past three decades, of the O9A logos and the dissemination of the O9A mythos.
5. On texts – adversarial, inciting, mythic, or representative of a genuine tradition and practice – regarding culling (human sacrifice).

Thus the typical outsider obtains an impression of and forms an opinion about the O9A mostly as a result of reading only a few of the thousands of O9A texts, and/or as a result of taking seriously the comments other outsiders have made about the O9A, and/or as a result of their own uncritical assessment of or emotive/prejudiced reaction to matters such as those outlined in 1-5 above.

Such outsiders, such dilettanti, either never get beyond outer appearance or they become lost in the O9A’s labyrinthine labyrinth. Whatever their route back to mundanity, they reveal: (i) that they lack the ability, the aptitude, to perceive beyond the exoteric, or (ii) that they lack the physis to seriously and rationally study the O9A, or (iii) that they lack the learning, and the abilities, of the scholar. Sometimes such outsiders go on to join the chorus of those who, usually via the medium of the internet and usually anonymously – but always in their dilettantish, or plebeian, or occult illiterati, or pretentious, manner – opine about the O9A.

Thus have they failed to solve the enigma that is the O9A, with the labyrinthine outer layers of the O9A achieving what they were constructed to achieve: to test, to perplex, to challenge, and to select; and in particular to distinguish those who have an O9A physis – or the potential to develop such a physis – from those who do not.

For:

“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 in (i) generating interest both in that external appearance and in the inner essence concealed within, and (ii) in presenting certain – and sometimes controversial, sometimes adversarial – esoteric apprehensions.

To access the inner core, an individual has to work their way through the outer layers which, together, form a labyrinth; a labyrinth so labyrinthine that it is easy for a person to become confused, lose their way, or (more usually) just give up. Some individuals, however, inspired (or re-inspired) as they are by the O9A mythos, do succeed. Thus there is, for every candidate – every potential member of the O9A kindred – an initial test, involving them navigating the labyrinth on their own, without any guidance.

What they find – to the dismay of many – is nothing mysterious or ‘satanic’ or exceptional or difficult to understand or even really secret. For it is only (i) a particular pagan mysticism, and (ii) a particular way of life, and (iii) an individual occult journey (an anados) that will last for several decades, and a journey and a way of life which, if they embark upon them, will take them from ‘the sinister’ toward ‘the numinous’ and thence toward what is beyond both those causal forms.”  {5}

However, those individuals who do solve the enigma (often through following an O9A praxis), or who through a scholarly study of esotericism and of O9A texts {6} do apprehend the essence, will be able to both place the O9A into historical perspective and also understand that:

“For millennia, according to aural tradition, esoteric knowledge – the methods, the means, required for an individual to acquire wisdom – The Philosophers Stone (aka the stage of Immortal) – have been learnt from a few reclusive Adepts, with this knowledge being concerned with three traditional things: (1) the slow process of an internal, alchemical, decades-long change in the individual as a result of direct esoteric and exoteric personal experience and the learning from that experience – that is, the numinous authority of pathei- mathos; (2) a certain and limited personal guidance – from one of those more experienced in such matters – on a direct individual basis (person to person), if such advice be sought; and (3) the cultivation of the virtue of ἀρετή, manifest as this is in a noble, a cultured, a learned, personal character […]

There was also an understanding that genuine wisdom takes a certain duration – decades – of causal Time to be attained, and cannot be hurried and often requires a reclusive personal existence. There was an understanding of the need to develope a cultured, and learned, personal character founded on and maintained by the principle of personal and kindred honour as manifest in the O9A Code of Kindred Honour, as there developed an appreciation of the cosmic perspective, of the Adept in the supra-personal context of Aeons and in relation to the Cosmos. For the essence of our esotericism lies in this knowledge of ourselves as but one nexion, suspended between causal and acausal Time – one means to presence one more Aeon, one possibility to move toward a new acausal life.

Such qualities, such an appreciation, and such understanding of the slow personal progress toward esoteric wisdom, are what have now been overlooked, forgotten, or scorned, by those who in their hasty search for answers have come to rely upon, or who value, the modern rapid means of modern communication that have been developed.”

These individuals will also appreciate that, as Anton Long wrote in his 2011 essay The Aeonic Perspective of the Order of Nine Angles,

“In terms of causal forms, there is the initiated understanding that what, for human beings, is esoteric, evolutionary – that which presences acausal energy and thus Life – is inner not outer change. That is, that no causal form, no non-Occult praxis, produces or can produce Aeonic change, although such forms, such praxis, may occasionally result in some, a few, individuals each century, via pathei-mathos, achieving a certain insight and understanding and thence becoming changed, more evolved, human beings.

Or, expressed differently, the changes wrought by causal forms – by wars, revolutions, empires, nations, and through means such as politics or social reform, or by governments – are transient, and do not, over centuries, affect human beings en masse. For humans remain and have remained basically the same; rather primitive beings, dependant on and in thrall to abstractions, to their emotions, to archetypal forces, and never developing their latent faculties, never fulfilling their Cosmic potential, with only a rare few human beings achieving wisdom.

This is why initiatory Occult groups and orders of our kind exist – to manifest and maintain such understanding over centuries; to produce and encourage, over centuries, Aeonic changes, and to develop, evolve, human beings by means of Occult Arts and thus in the only effective way: from within; esoterically; by changing their character, their nature.

This is also why we insist on a personal knowing, on inner alchemical change; on individuals learning from practical experience, both sinister and numinous and both exoteric and esoteric. Why we are organized as we are, as kindred families and nexions, as a kindred collective, and as a culture with traditions both esoteric and aural. And why we take a long-term view of matters both exoteric and esoteric – for our perspective is that of centuries, of Aeons.”

For the key to unlocking the enigma that is the O9A – a key that can be found via an esoteric/initiated apprehension and/or by a scholarly study – is that what persists over centuries, beyond the lifespan individuals and beyond the rise and fall of empires and governments and rulers and States, is a particular esoteric knowledge transmitted but also added to over millennia via both exoteric pathei-mathos and by the occult quest (the anados) of initiated individuals.

The ‘sinisterly-numinous tradition’ of the O9A is part – perhaps the essential part – of that body of esoteric knowledge, just as O9A praxises, the practical methods advocated by the O9A, are but modern means whereby some individuals can discover that esoteric knowledge and then contribute to it, with the O9A itself – both outer and inner – being simply a culture, a collection of kindred nexions bound by a particular logos {7}, whereby both that tradition (and thus that esoteric knowledge) and the means to discover and add to it, can be passed on to future generations.

“There are as many excuses for failure as there have been and will be failures. Each failure is just a failure, and the flow of Life goes on, perhaps to the sound of mirthful Satanic laughter. Sometimes someone – teetering, feeling perhaps The Abyss that awaits and entices them and yet unbalanced still by a vestige of mundane ego – may even feel they have been ‘used’; and of course they have: by me, by themselves, by others of our kind, and by the wyrdful flow of Change that is the Cosmos. But of course The Abyss does not care, the Cosmos does not care, as I and others of my kind do not care at least in the way some person may want. They were told, warned – right from the start. We, The Order of Nine Angles, are as we are – balewa. Difficult; hard; testing; destructive. A natural rencounter, genesis of new beginnings. No you or I or we, just one enantiodromia among so many. The Way is there; it works: for the few. And it for these few that we reserve our applause. After all, it is just Life changing, evolving, as it changes and evolves in this one small causal part of the Cosmos – a game for some, perchance a τραγῳδία for others; an exeatic drama to enhance our own brief temporary causal living, perchance to propel us thence toward our own acausal life.” Anton Long, Acta Est Fabula Plaudite, Toward The Abyss

Hence this particular (pdf) collection of texts concerning, and by, the O9A which deal with some hitherto rather neglected aspects of the ‘particular esoteric knowledge’ – ancestral and modern – that forms the basis of O9A culture. These aspects are the aeonic understanding manifest in ‘the sinister dialectic’, the ‘inner O9A’, and the esoteric mysticism inherent in that alchemical process of inner change that is the O9A ‘seven fold way’.

This collection may therefore contribute to a better understanding of the O9A, beyond the opinions and the perceptions of those dilettanti, plebeians, and pretentious pseudo-intellectuals, who infest modern occultism and especially satanism and the Left Hand Path.
R. Parker
2014

Notes

{1} Per Faxneld: Post-Satanism, Left Hand Paths, and Beyond in Per Faxneld & Jesper Petersen (eds) The Devil’s Party: Satanism in Modernity, Oxford University Press, 2012, p.207

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

{3} The O9A make a distinction between causal and acausal terror, qv. Anton Long, Baeldraca – From Causal to Acausal Terror, 121 Year of Fayen. In respect of ‘causal terror’.

“It is of fundamental importance – to evolution both individual and otherwise – that what is Dark, Sinister or Satanic is made real in a practical way, over and over again. That is, that what is dangerous, awesome, numinous, tragic, deadly, terrible, terrifying and beyond the power of ordinary mortals, laws or governments to control is made manifest. In effect, non-Initiates (and even Initiates) need constantly reminding that such things still exist; they need constantly to be brought ‘face-to-face’, and touched, with what is, or appears to be, inexplicable, uncontrollable, powerful and ‘evil’. They need reminding of their own mortality – of the unforeseen, inexplicable ‘powers of Fate’, of the powerful force of ‘Nature’.

If this means killing, wars, suffering, sacrifice, terror, disease. tragedy and disruption, then such things must be – for it is one of the duties of a Satanic Initiate to so presence the dark, and prepare the way for, or initiate, the change and evolution which always result from such things. Such things as these must be, and always will be, because the majority of people are or will remain, inert and sub-human unless changed. The majority is – and always will be until it evolves to become something else – raw material to be used, moulded, cut-away and shaped to create what must be. There is no such thing as an innocent person because everyone who exists is part of the whole, the change, the evolution, the presencing of life itself, which is beyond them, and their life only has meaning through the change, development and evolution of life. Their importance is what they can become, or what can be achieved through their death. their tragedy, their living – their importance does not lie in their individual happiness or their individual desires or whatever.” Anton Long, To Presence The Dark, 107yf

{4} qv. Anton Long, Playing The Sinister Game – A Brief ONA History, 122 yfayen (Updated Jan 2012 CE)

{5} R. Parker, O9A Esotericism: An Initiated Apprehension, e-text, 2014.

{6} Correctly understood, the term scholar is not limited to the now commonly accepted narrow modern usage implying academia alone. As used here and in O9A texts, the term means what it has been understood to mean for centuries, from before the time of Shakespeare; that is, it refers to “a learned or erudite person, and especially one who is learned in the classical – Greek and Latin – languages and their literature.”

Such a scholarly learning in respect of esotericism places hermeticism, modern western occultism, and the O9A into the correct, classical, perspective and enables a person to read important source material – such as the works of Plato, Plotinus, and Iamblichus, the Hermetica, gnostic texts, and the early alchemical MSS – in their original language. Furthermore, given the Arabic and possible ancient Indic/Persian influences on O9A esotericism, a knowledge of Arabic and Farsi – and the relevant ancient esoteric traditions – is most advantageous.

Without such a scholarly background and a scholarly study of O9A texts – and/or without an initiated insight into O9A esotericism – the opinions of others regarding the O9A are most certainly dilettantish, or plebeian, or pretentious; of no value, except perhaps to other dilettanti, plebeians, the occult illiterati, or pretentious pseudo-intellectuals.

In respect of classical and Hellenic influence, there is the O9A seven fold way with its anados, which clearly shows some Hellenic influences such as from the Pymander tractate, with even the subtitle of part one of the seminal O9A text Naos – Physis Magick – revealing a direct lineage.  For no other Western occultist or group, prior to the O9A, has used the term ‘physis’ in connection with sorcery or in connection with an occult anados, an initiatory journey through seven spheres or realms.

In respect of Arabic and/or Indic influence, there are indications in relation to the term ‘nine angles’ and the various forms or aspects of time (Arabic: Azal, Dhar and Zamal; O9A: causal, acausal, nexion), with AL having claimed an Arabic text as inspiration: Al-Kitab Al-Alfak, The Book of The Spheres, that is, falak al-aflak, al-kawakib al-thabitah, Zuhal, and so on.

Regarding such ancient influences, qv. (i) R. Parker, Perusing The Seven Fold Way – Historical Origins Of The Septenary System Of The Order of Nine Angles, e-text, 2014; (ii) R. Parker: The Septenary Anados, and Life After Death, In The Esoteric Philosophy of The Order of Nine Angles, e-text, 2013; (iii) R. Parker, Originality, Tradition, And The Order of Nine Angles, e-text, 2013; and (iv) R. Parker, The Pagan Mysticism Of The O9A, e-text, 2014.

{7} The logos of the O9A is exoterically manifest (as ‘The Word of a Magus’) in the code of kindred honour, and esoterically manifest in the axiom of pathei-mathos (of learning from practical – and difficult, testing, dangerous, exeatic – personal experience).

In respect of the code of kindred honour (the O9A), Anton Long wrote:

“A fundamental principle of the Order of Nine Angles – one of our five core traditions – is that of Kindred Honour, which means two important things: (1) that our behaviour toward our own kind, our kindred, is governed by particular rules and guidelines manifest in our written Code of Honour; and (2) that our behaviour toward mundanes is guided by our understanding of them (and their wealth and property) as a useful resource.” Children and The ONA, 122 Year of Fayen

“Kindred Honour: The principle that our kind are distinguished by their behaviour toward each other and by their behaviour toward mundanes. This means that we divide human beings into two different kinds – (1) those who are of us or who have the qualities, the potential, to become of us, and (2) those who are not like us. Our kind are made by their acceptance of the principle of personal honour and by living according to this principle. Hence, someone becomes of us when they pledge to live their lives according to that principle. Thus, our behaviour toward our own kind is guided by our Law of Kindred Honour”. Sinister Experiential Eleutheria – The Five Core ONA Principles Explained, 122 Year of Fayen

Hence accepting and living by the O9A code is the essence of being O9A.


Article source: https://omega9alpha.files.wordpress.com/2014/09/o9a-enigma-v2.pdf


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.

 


 

O9A Esotericism – An Initiated Apprehension

Baphomet O9A
O9A Esotericism:
An Initiated Apprehension

 

The term ‘O9A esotericism’ refers to the occult {1} weltanschauung of the Order of Nine Angles (O9A/ONA) as developed and expounded by the pseudonymous Anton Long in various writings between the 1970s and 2011 {2}, and which particular esotericism includes not only an esoteric philosophy {3} but also practical artisements {4} of ‘an esoteric nature’, such as the learning and the practice of certain occult skills and also various ‘dark’, or occult, arts. Among the occult skills and ‘dark arts’ of the O9A {5} are (i) the structured pathei-mathos of the anogenic Seven Fold Way, (ii) practical internal, external, and aeonic, sorcery, (ii) acausal (or esoteric) empathy, and (iii) acausal thinking.

The initiated apprehension of O9A 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. Esoterically, this occult weltanschauung is a new logos – that is, a new perceiveration and a new way of living and a new ethos – and one which the term ‘the sinisterly-numinous’ reasonably well describes, for it is a balancing of (i) the previous ‘numinous logos’ which became manifest, over two millennia ago, in causal forms such as gnosticism and Christianity, with (ii) what is ‘sinister’ (which is and has been manifest in various causal forms, such as ‘traditional satanism’ and occult antinomianism), and which balancing, involving as it does various practical means and thus a personal pathei-mathos, enables first a return to the Unity beyond all causal forms and thence a conscious evolution of ourselves, as individuals.

Exoterically, this new logos is manifest – presenced – by three things. (i) By a particular understanding of Reality – and especially of the supernatural, the occult – evident in the ontology of causal, acausal, and acausal energy; (ii) by the code of kindred honour (the O9A code of ethics); and (iii) by the primacy of pathei-mathos, of each individual learning from their own experiences and which experiences are and should be (in order to cultivate the necessary sinisterly-numinous apprehension) both exoteric and occult, and thus in respect of the individual both external and internal.

Thus, esoterically understood, the Order of Nine Angles is a distinct, and new, esoteric path or way, and one way-marked by an accumulated (an ancestral) and an accumulating (a developing) esoteric pathei-mathos. This esoteric path (i) presents a particular logos, and (ii) offers various praxises (derived from personal experience and an ancestral pathei-mathos) whereby individuals can cultivate and then live a sinisterly-numinous apprehension. Hence why ‘being O9A’ simply means living by the O9A code and using one or more O9A praxises in order to cultivate that sinisterly-numinous apprehension which is the beginning of wisdom, with wisdom – esoterically understood – being a balanced personal judgement together with a particular learned knowledge of a pagan, occult, kind concerning livings beings, human nature, Nature, and ‘the heavens’, the cosmic order {6}.

Furthermore, in its essence this practical O9A path, or way, is not ‘satanic’, not a ‘left hand path’, and not a ‘right hand path’, even though it has elements which could be described by such conventional terms. It is just different, unique, new.

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 in (i) generating interest both in that external appearance and in the inner essence concealed within, and (ii) in presenting certain – and sometimes controversial, sometimes adversarial – esoteric apprehensions.

To access the inner core, an individual has to work their way through the outer layers which, together, form a labyrinth; a labyrinth so labyrinthine that it is easy for a person to become confused, lose their way, or (more usually) just give up. Some individuals, however, inspired (or re-inspired) as they are by the O9A mythos, do succeed. Thus there is, for every candidate – every potential member of the O9A kindred – an initial test, involving them navigating the labyrinth on their own, without any guidance.

What they find – to the dismay of many – is nothing mysterious or ‘satanic’ or exceptional or difficult to understand or even really secret. For it is only (i) a particular pagan mysticism, and (ii) a particular way of life, and (iii) an individual occult journey (an anados) that will last for several decades, and a journey and a way of life which, if they embark upon them, will take them from ‘the sinister’ toward ‘the numinous’ and thence toward what is beyond both those causal forms.

For the essence of that particular – of O9A – pagan mysticism is the apprehension of ourselves as a nexion, of acausal energy, of the transient nature of all causal forms/ideations {7}, and of a possible, and consciously individually achieved, acausal (‘immortal’) existence beyond our mortal (causal) death sans any previously posited primal cause or causes such as Theos, a theos, theoi, or some inscrutable mechanism such as karma. An existence achievable, according to this particular mysticism, by an individual anados such as the Seven Fold Way {8} and/or by living according to the O9A code because such a living presences within the individual the necessary acausal energy.

R. Parker
2014

Notes

{1} The term ‘occult’ is used by the O9A to refer to what is “hidden from normal apprehension; concerned with the supernatural; abstruse; mysterious; of or relating to various practical arts or skills considered to involve agencies – or considered to derive from causes – of a mysterious, or supernatural, or anoetic, or esoteric, nature”.

{2} These dates are, in my opinion, significant because the weltanschauung of the Order of Nine Angles was not, as many have assumed, completely described in early (1980s and 1990s) texts by Anton Long, such as Naos. That is, it was only fully described by him, in detail and its completeness, over a period of several decades often as a result of his own practical occult, and exoteric, experiences, and especially as a result of his own journey along the seven fold way, from an Internal Adept in the late 1970s to The Abyss in the early 1990s and thence, in the early to mid noughties, to Mage. Many of the early texts thus simply contained old aural traditions he inherited, or his own theoretical notes about the seven fold way he refined and the theory of the acausal that he developed.

There is therefore – and perhaps intentionally – no one definitive book or text written by him which describes O9A esotericism (O9A mysticism and praxises) in detail, and thus no ‘old, original’ 1980s/1990s ONA and no ‘reformed or revisionist’ noughties ONA. There is only the occult weltanschauung he described in voluminous writings from the 1970s to his retirement in 2011, and which volume of writings all have to be read and (perhaps as was his intention) considered together in order to fully understand, and possibly personally interpret, that occult weltanschauung. For, correctly understood, that occult weltanschauung is – just like the O9A – only the particular occult path that Anton Long developed by combining the occult aural traditions he inherited and the personal pathei-mathos that resulted from his (still unique) almost five decade long ‘sinisterly-numinous’ occult quest.

Thus, the O9A and O9A esotericism are the Logos – ‘the word’ – of Anton Long the Mage.

{3} qv. R. Parker, The Esoteric Philosophy Of The Order Of Nine Angles – An Introduction. e-text, 2014. The text is included in the Definitive Guide To The Order of Nine Angles (Fourth Edition, 1383 pages, pdf 54 Mb), 2014.

{4} The word artisements/artizements is derived from artize – “to practice or to have an occupation that involves a particular skill or craft, especially those of an artisan” – and refers to the skills, arts, craft, or abilities, that are practiced by a person or which are employed by an artisan.

{5} qv. (i) Anton Long, Pathei-Mathos and The Initiatory Occult Quest, (2011) in the compilation Empathy, Pathei-Mathos, and the Aeonic Perspective;  (ii) Anton Long, The Dark Arts of The Sinister Way, 119 yf (revised 122 yf).

Both of the above texts are included in the Definitive Guide To The Order of Nine Angles (Fourth Edition, 1383 pages, pdf 54 Mb), 2014.

{6} Anton Long, Pathei-Mathos and The Initiatory Occult Quest, (2011).

{7} The transient nature of all causal forms/ideations forms the basis for the O9A’s ‘aeonic perspective’ and thus for its aeonic strategy regarding undermining existing societies and aiding our evolution as human beings by means of new ways of communal living based on the O9A code of kindred honour.

{8} Details of the Seven Fold Way are given in the Definitive Guide To The Order of Nine Angles (Fourth Edition, 1383 pages, pdf 54 Mb), 2014, and which guide not only places the Seven Fold Way into the correct historical perspective but also contains the two necessary detailed practical guides: (i) the 981 page The Requisite ONA dealing with the stages up to and including that of Internal Adept, and (ii) Enantiodromia – The Sinister Abyssal Nexion which deals with the Passing of The Abyss and the occult Grade beyond Internal Adept.


Categorizing The Order Of Nine Angles

Order of Nine Angles

O9A


Categorizing The Order Of Nine Angles

 

Hitherto, the controversial occultism of the Order Of Nine Angles (O9A/ONA) {1} has generally been categorized by academics and others as satanist and/or as Left Hand Path. Thus, the O9A has been described both as representing “a dangerous and extreme form of Satanism” {2} and as presenting “a recognizable new interpretation of Satanism and the Left Hand Path” {3}.

The O9A themselves, as noted by Senholt {4}, have often described themselves as part of what they term the ‘sinister tradition’ and, in the 1980s and 1990s, as ‘traditional satanists’ {5}, with Senholt writing that this ‘sinister tradition’ they established makes the O9A “distinct from existing Left Hand Path and satanic groups but still within the Left Hand Path and satanic milieu {4}. Senholt enumerates seven distinct characteristics of this ‘sinister tradition’, which include anti-ethics, emphasis on physical training, direct action, distinct sinister vocabulary, and a non-Semitic tradition.

Furthermore, both Goodrick-Clarke {6} and Monette {7} note that the O9A also has some pagan elements, with Monette writing that the O9A is “a fascinating blend of both Hermeticism and Traditional Satanism, with some pagan elements.”

However, it is my contention that the O9A should be placed in a new occult category described by the term the sinisterly-numinous tradition, and which tradition is distinct from both the satanic and the Left Hand Path traditions.

Satanism and The Seven-Fold Way

As Monette noted, “a critical examination of the ONA’s key texts suggests that the satanic overtones could be cosmetic, and that its core mythos and cosmology are genuinely hermetic, with pagan influences.” {7} The hermeticism of the O9A is most obvious in the Seven Fold Way, which is indisputably the core praxis of the O9A and which praxis is described in two seminal works, the 1980s text Naos – A Practical Guide To Modern Magick and the 2011 text Enantiodromia – The Sinister Abyssal Nexion (Second Edition 2013) {8}.

This Seven Fold Way, as I have noted in several essays {9}, is a modern anados (a practical esoteric journey by mortals toward immortality) of the septenary type described in the ancient Poemandres tractate, and which tractate forms the first part of the Hellenic Corpus Hermeticum {10}. Such a septenary anados, with its system of occult correspondences, is well over a thousand years older than the medieval Qabalistic ten-fold ‘Otz Chim’ used by all other modern, non-O9A, occultists.

Furthermore, the O9A continue the mysticism described in that ancient Hermetic text, positing as they do the possibility an immortal life beyond our mortal death, albeit a life described by them as an existence in an ‘acausal realm’ rather than (as in the Poemandres tractate) a “becoming united with theos” {11}.

Also, the Seven Fold Way is decidedly occult. That is, it 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.” {12}

Thus, for the O9A, the Seven Fold Way is not only a practical anados – a possible way to immortality – but also provides a particular symbolism, and esoteric correspondences, whereby the inner nature of Being and beings can be apprehended, or represented: that is, it provides a symbolic (or archetypal) map of the ‘world’ of the unconscious mind of the individual, of the ‘worlds’ (the realms) of Nature, of ‘the heavens’ (the cosmos) and of the supernatural (the acausal). In effect, therefore, it is one modern and practical way whereby an individual can achieve wisdom and fulfil the purpose of their mortal existence.

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 – as developed and expounded by the pseudonymous Anton Long between the 1970s and 2011 – only by such personal practical experiencing can the inner nature of Being and beings be apprehended and thus wisdom discovered. This practical approach, by such diverse and sometimes antinomian practices, is what distinguishes the anados of the O9A not only from ancient Hermeticism but also from other contemporary satanic and Left Hand Path groups. Thus the O9A does not teach nor prosletyze as other groups do and have done, bur rather just presents, in its completeness, a particular way, a practical method, whereby wisdom, or enlightenment, can be attained. They then leave it to individuals to ignore, or use, or improve upon, that method.

Because of its esoteric, exeatic, and adversarial nature, this practical way of theirs naturally involves some type of satanism.

However, in the Seven Fold Way, satanism per se plays only a role in the early stages, associated as it is with what the O9A term the occult grade of External Adept {13}. For one of the tasks of an External Adept is to form a nexion (a group, coven, temple) and undertake ‘satanic’ sorcery and ‘satanic’ rituals as outlined in O9A rituals such as The Ceremony of Recalling and in texts such as the O9A’s Black Book of Satan {14}. Thus, in the Seven Fold Way, satanism is essentially an esoteric technique, a personal and practical learning experience similar to O9A Insight Roles{15}, and part of which ‘satanic learning’ is, for the External Adept and via sorcery, to (i) ‘presence’ (invoke/evoke), confront, and understand archetypes and other forms of ‘acausal energy’, including ‘dark’, ‘sinister’, ones such as Satan, and (ii) learn how to recruit and manipulate people.

Beyond the stage of External Adept, satanism – for the O9A – becomes an exoteric form appropriate to the current Aeon, and thus a means which an Internal Adept may use as an act of Aeonic Sorcery; that is, use to presence dark/acausal energies in the causal, possibly as part of a sinister dialectic, possibly as a means to cause chaos and terror, and possibly as further means of manipulating certain people.

In effect, therefore, the lower stages of the Seven Fold Way are satanic in essence and antinomian in practice. Satanic in that there are adversarial (and ‘extremist’) Insight Roles, difficult physical challenges and ordeals, diabolical deeds (such as culling and manipulation), and satanic sorcery. Antinomian in that there is a willingness to transgress the laws of society, and an exeatic way of life combined with reliance on one’s own judgement and an acceptance that the only law is and should be the O9A code of kindred honour.

The Sinisterly-Numinous

The early stages the O9A’s Seven Fold Way – up to and including the early years of an Internal Adept – were designed to be a practical discovery, an exploration, and a personal esoteric and exoteric experiencing, of what is predominantly ‘sinister’, dark, hidden (to consciousness and individual conscious control), exeatic, masculous, and adversarial. In the later stages, which include preparations for The Abyss, there is – as outlined in texts such as Enantiodromia, The Sinister Abyssal Nexion – a move toward a practical discovery, an exploration, and a personal experiencing, of what is predominantly ‘numinous’ and redolent, in ethos, of the muliebral.

Each of the stages of the Seven Fold Way is associated with specific tasks, and

“each stage is only a stage, part of the anados – the esoteric way upward through the seven spheres. Thus, the practice of traditional external sorcery (‘results magick’), as outlined in texts such as Naos, occurs in the early stages and lasts but a short time (in terms of the anados), with the individual personally learning that such practical experience, and the self-understanding that results, forms a necessary foundation for the following stages when the external gives way to (a) the internal (as in the rite of Internal Adept) and thence to (b) the aeonic, as in the rite of The Abyss […]

The necessary preparations [for The Abyss] involve the Internal Adept in, over a period of some years, experiencing, and learning from, the numinous – as opposed to the previously experienced sinister – aspects of themselves and of Life; then developing this numinous and empathic aspect of themselves, then fully integrating this aspect with its opposite, to finally dissolve (then go beyond) both. Furthermore, this process is not a series of given, specific, Insight Roles, but instead a re-orientation of consciousness, emotions, and psyche, followed by the years-long living of the life of the new individual that results, followed – when the causal Time be right – by the deliberate, conscious, unification of this with its opposite, followed by a years-long living of the life of the new individual that results, followed by the annihilation of both; an annihilation which is the essence of The Abyss.”  {16}

The individual following the Seven Fold Way therefore, over a period of perhaps two decades or more, gains practical experience of both the sinister and the numinous, and thus can – in accord with the esoteric philosophy of the O9A – via direct personal experience discover for themselves the living unity beyond the artificial, human, division of contrasting ideated opposites, beyond lifeless forms, beyond dogma, and beyond the limitation (the denotatum) of words/names/categories.

For,

“In The Rite Of The Abyss of the O9A’s Seven Fold Way  the two apparent opposites, of sinister and numinous, are melded together and then transcended, with the underlying unity – the essence – beyond such forms/ideations having been discovered […]

The ritual is an enantiodromia – that is, a type of confrontational contest whereby what has been separated becomes bound together again [united] enabling the genesis of a new type of being. As an old alchemical MS stated: “The secret [of the Abyss] is the simple unity of two common things. This unity is greater than but built upon the double-pelican. Here is the living water, Azoth”. What has been separated – into apparent opposites – is the sinister and the numinous […]
That is, both the LHP (‘the sinister’) and the RHP (‘the numinous’) are themselves causal abstractions – ideations – which hide both our own nature, the nature (the physis) of other living beings, and the nature of Reality itself.” {17}

Thus the term the sinisterly-numinous tradition does seem appropriate to describe the esoteric philosophy of the Order of Nine Angles, their Seven Fold Way, and what they present, presence, and represent – their ethos and culture – beyond their polemics and their use, via Aeonic Sorcery, of various causal forms. For, correctly understood, the O9A presence and represent some-thing – a unique practical modern occult way – beyond satanism, beyond the Left Hand Path, beyond paganism, and beyond ancient hermeticism.

R. Parker
July 2014
v1.03

Notes

{1} The occultism of the O9A is described in detail in the 1383 page (54 Mb) pdf compilation The Definitive Guide To The Order of Nine Angles, published in 2014.

{2} Per Faxneld: Post-Satanism, Left Hand Paths, and Beyond in Per Faxneld & Jesper Petersen (eds) The Devil’s Party: Satanism in Modernity, Oxford University Press (2012), p.207

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

{4} Jacob Senholt. Secret Identities in The Sinister Tradition, in Per Faxneld and Jesper Petersen (eds), The Devil’s Party: Satanism in Modernity. Oxford University Press, 2012

{5} The O9A were the first to use the term ‘traditional satanism’, in the early 1980s, in an effort to distinguish the O9A type of satanism from the ‘modern satanism’ of LaVey and Aquino. See, for example, The Black Book of Satan. Thormynd Press, 1984, ISBN 094664604X, a copy of which is in the British Library [General Reference Collection Cup.815/51].

{6} Goodrick-Clarke, Nicholas. Black Sun: Aryan Cults, Esoteric Nazism, and the Politics of Identity, New York University Press, 2002

{7} Connell Monette. Mysticism in the 21st Century, Sirius Academic Press, 2013. pp. 85-122

{8} Both texts are included in The Definitive Guide To The Order Of Nine Angles.

{9} Refer to (i) Perusing the Seven Fold Way – Historical Origins Of The Septenary System Of The Order of Nine Angles, e-text 2014, and (ii) The Septenary Anados, and Life After Death, In The Esoteric Philosophy Of The Order of Nine Angles, e-text 2013.

Both of the above texts are included in The Definitive Guide To The Order Of Nine Angles.

{10} Myatt’s recently published translation of, and scholarly commentary on, the Poemander/Pymander tractate provides an initiated insight into ancient Hellenic hermeticism: Myatt, David (2014), Poemander: A Translation and Commentary, ISBN 9781495470684

{11} For more details, refer to R. Parker, The Septenary Anados, and Life After Death, In The Esoteric Philosophy Of The Order of Nine Angles, e-text 2013

{12} R. Parker, The Esoteric Philosophy Of The Order Of Nine Angles – An Introduction, e-text 2014

{13} See the Introduction of The Requisite ONA (pp. 389ff of The Definitive Guide To The Order Of Nine Angles) where the tasks of each grade, up to Internal Adept, are described.

{14} A copy of the Black Book of Satan is included in The Definitive Guide To The Order Of Nine Angles, pp. 623-671

{15} Insight Roles are an important part of the Seven Fold Way: “Undertaking an insight role means gaining real-life experience by working undercover for a period of six to eighteen months, challenging the initiate to experience something completely different from their normal life both to ‘aid the Sinister dialectic’ and to enhance the experience of the Initiate.” (Senholt, op.cit.)

Furthermore, “through the practice of ‘insight roles’, the order advocates continuous transgression of established norms, roles, and comfort zones in the development of the initiate […] This extreme application of ideas further amplifies the ambiguity of satanic and Left Hand Path practices of antinomianism, making it almost impossible to penetrate the layers of subversion, play and counter-dichotomy inherent in the sinister dialectics.” (Per Faxneld and Jesper Petersen, At the Devil’s Crossroads in The Devil’s Party: Satanism in Modernity. Oxford University Press, 2012, p.15)

{16} Enantiodromia – The Sinister Abyssal Nexion (Second Edition 2013)

{17} R. Parker, The Sinisterly-Numinous O9A. pp.78-83 of The Definitive Guide To The Order Of Nine Angles.