Multiform O9A

Order Of Nine Angles
O9A

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The Multiform O9A

The Occult cognoscenti have long understood that the Order of Nine Angles (O9A, ONA) is a multiform nexion. That its presencings of ‘acausal energies’ in the causal – via individuals, traditional and offshoot nexions; via propaganda, polemics, mythos, a Labyrinthos Mythologicus, and other means – are outward and multifaceted and just potentially or actually useful causal forms or ideations. That, esoterically, the O9A re-presents and thus reveals what is beyond all such causal forms, past, present, and future, and thus is neither of the Western Left Hand Path nor of the Western Right Hand Path because
             “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.” {1}

For the O9A provides the individual with an opportunity
             “to develop a perception, an understanding, a knowledge – acquired from a personal experience – beyond causal abstractions/forms and thus beyond denotatum; that is, and for example, beyond the illusion of conflicting/ideated opposites, beyond naming/denoting/words, beyond abstract morality, beyond dogma/ideology, beyond the simple principle of causation, and beyond the simplicity of a posited dialectical process.” {1}

This is the personal knowledge of Lapis Philosophicus {2} and thus of “the balancing of the masculous with the muliebral (the sinisterly-numinous) through pathei-mathos both Occult and exoteric.” {3} Which knowledge is of “the living unity beyond the abstract, the lifeless, division and dialectic of contrasting/abstractive/ideated opposites. A division most obvious in the false dichotomy of good and evil, and a division not so obvious in denotatum.” {4}

For among the truths
             “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.” {4}

Which is why, for example,

             “one of the axioms of the esoteric philosophy of the O9A 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.” {4}

and why the O9A praxis termed The Seven Fold Way cultivates, through Rites such as that of Internal Adept and Occult Arts such as The Star Game and Esoteric Chant, the faculties of empathy, of acausal-thinking, and the enantiodromia – the Arrenothelus (ἀρρενόθηλυς) or the melding, the balancing – of the masculous with the muliebral which can result from the traditional chthonic Rite of the Abyss. {5}

A Personal Anados

While the majority of modern Occultists – and especially self-described ‘satanists’ – have either pretended that the “O9A does not exist” or have focused on or become fixated with the outer, multiform, nature(s) of the O9A such as for example the causal form termed ‘satanism’, the Occult cognoscenti have understood that the esoteric essence of the O9A is the individual and difficult quest for Lapis Philosophicus by means such as The Seven Fold Way. An essence described, by the pseudonymous Anton Long, almost three decades ago:
             “We see our way as guiding a few individuals to self-awareness, to Adeptship and beyond, via various practical and magickal techniques. The emphasis is on guide, on self-development, on self-discovery. There is no religious attitude, no acceptance of someone else’s authority.” {6}

Such sparse revelations – such gems – did not, of course, in the intervening years prevent self-described ‘satanists’ and others from continuing their anti-O9A crusade based on their assumptions regarding the outer, multiform, natures of the O9A, since
             “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.” {7}

But now, since the esoteric essence of the O9A is more widely known – partly due to essays, such revelations, as this and partly through the works, such revelations, noted in the references below – the grammatical tense of the above quotation should perhaps be altered so that it reads “an individual had to work their way through…..There was, for every candidate….”

However, despite such revelations, the majority of modern Occultists – and especially self-described ‘satanists’, and even academics studying modern Western esotericism – remain fixated on (i) the so-called ‘satanism’ of Howard Stanton Levey {8} and (ii) on the outer, multiform, natures of the O9A.

Which, of course, serves to highlight yet again the difference not only between the O9A and other manifestations of modern Occultism, but also between what the O9A assert satanism is and what self-described ‘satanists’, following or inspired by the likes of Howard Stanton Levey and Michael Aquino, believe ‘satanism’ to be.

For the O9A, satanism – in the context of esoterically understanding the O9A – is a practical, an exeatic, defiance: an initiate pathei-mathos, a learning experience, where one exults

             “in life itself: a sinister life is, or should be, one where there is an intensity; where there is action, in the world; where there is a will harnessed to a goal – any goal; a desire to experience, to know; to quest; where there is an arrogant determination to not accept the norms, the answers, the limits of and set by others.
             Nothing is too dangerous for us; nothing is forbidden. We experience to test ourselves; to learn.
              There is a pushing of one’s body to – and beyond – its limits; enduring, to go beyond endurance to that wonderful bliss of almost exhaustion when a goal has been achieved and one has felt, been, an exquisite harmony of mind and body and ethos through sheer concentration on what is being done.
              There is the acceptance of challenges – especially by ourselves. And if we have no challenges, we make or create some.” {9}

That is, it is an initiate pathei-mathos, a learning experience, which one, via a praxis (an anados) such as The Seven Fold Way, moves on from: toward Lapis Philosophicus.

Yet, for those following or inspired by the likes of Howard Stanton Levey, satanism is just a euphemism for egoistic fantasies and for a life-long wallowing in a mundane self-indulgence.

Rachael Stirling
129 yf

{1} R. Parker. The Sinisterly-Numinous O9A, e-text, 2013. The text is (as of February 2018 ev) available at https://omega9alpha.wordpress.com/sinisterly-numinous-o9a/

{2} qv. Alchemy And The Sinisterly-Numinous Tradition in the 2016 pdf compilation The Esoteric Hermeticism Of The Order Of Nine Angles. The text is (as of February 2018 ev) available at https://omega9alpha.wordpress.com/2016/03/30/the-esoteric-hermeticism-of-the-order-of-nine-angles/

{3} Rachael Stirling. Distinguishing The O9A, e-text, 2016, v.1.03. The text is (as of February 2018 ev) available at https://omega9alpha.files.wordpress.com/2016/06/distinguishing-the-o9a-v1.pdf

{4} R. Parker. The Pagan Mysticism Of The O9A, 2014 e-text. The text is included in the book The Pagan Order Of Nine Angles, CreateSpace, 2015, ISBN 9781518885143.

In respect of pathei-mathos and the cultivation of empathy in O9A esoteric tradition, qv. the 2017 pdf compilation Pathei-Mathos, Empathy, And The Order Of Nine Angles. The text is (as of February 2018 ev) available at https://omega9alpha.wordpress.com/2017/11/22/the-o9a-pathei-mathos-and-the-supernatural/

{5} In respect of Arrenothelus, qv. the section titled Aρρενόθηλυς: Alchemical And Hermetic Antecedents Of The Seven Fold Way in The Esoteric Hermeticism Of The Order Of Nine Angles. The text is (as of February 2018 ev) available at https://omega9alpha.wordpress.com/2016/03/30/the-esoteric-hermeticism-of-the-order-of-nine-angles/

In respect of enantiodromia and Rite of the Abyss, qv. the O9A text Enantiodromia – The Sinister Abyssal Nexion. The text is included in the 1460 page, 55 Mb pdf compilation Complete Guide To The Order of Nine Angles, Seventh Edition, 2015, which is a complete guide to the O9A’s traditional, complex, and initiatory Seven Fold Way. The text is (as of February 2018 ev) available at https://omega9alpha.wordpress.com/2014/04/09/the-definitive-guide-to-the-order-of-nine-angles/

A more modern and simplified version of Seven Fold Way is described in R. Parker, The Seven Fold Way Of The Order Of Nine Angles: A Modern Practical Guide, e-text, 2017 v.1.03. The text is (as of February 2018 ev) available at https://omega9alpha.files.wordpress.com/2017/03/o9a-7fw-practical-v3.pdf

The traditional chthonic Rite of the Abyss is described in the Appendix of Pathei-Mathos, Empathy, And The Order Of Nine Angles. The text is (as of February 2018 ev) available at https://omega9alpha.wordpress.com/2017/11/22/the-o9a-pathei-mathos-and-the-supernatural/

{6} Letter from ‘Anton Long’ to Michael Aquino of the Temple of Set, dated 20th October 1990 ev. The typewritten letter was published in facsimile in The Satanic Letters of Stephen Brown, Thormynd Press, 1992, volume I.

{7} R. Parker. O9A Esotericism: An Initiated Apprehension, e-text, 2014. The text is included in the book The Pagan Order Of Nine Angles, ISBN 9781518885143.

{8} That no one, outside of the O9A, seems to use the real name of ‘Anton LaVey’ when discussing modern ‘satanism’ is interesting, indicative, and somewhat amusing.

{9} Anton Long. The Joy Of The Sinister. 114yf. The text is included in the book The Joy Of The Sinister: The Traditional Satanism Of The Order Of Nine Angles, CreateSpace, 2015, ISBN 9781518679001.


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The Occult Phantom Menace, Part Seven

O9A Insight Role
O9A Insight Role

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AtomWaffen Division And The O9A

Editorial Note: Herewith another addition to our occasional series on how the O9A is perceived (often via the medium of the internet) by certain individuals, and which perception often seems to unwittingly aid the O9A’s Labyrinthos Mythologicus. Thus, the O9A mythos seems to have developed a life of its own, independent of “us”, and as “we” surmised some years ago no longer requires – and has for some years not required nor received – any input from the likes of “us”, as is only right and fitting given the presencing of Phase Three. {1}

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The following quote is from a February 2018 item on Facebook, which item echoes many other recent posts on various blogs and forums about AtomWaffen Division which, apparently, is a paramilitary neo-Nazi and anti-democratic organization based in the United States linked to five murders since 2017:

             “The Meat Of The Post: Order of Nine Angles is a bunch of hardline Nazi Satanists. AWD’s [AtomWaffen Division] leader “Rape” involved himself with an O9A splinter called TEMPEL OV BLOOD, who were trying to become VAMPIRES, or as they dorkily call them “NOCTULIAN”. O9A is fucked apart and not on most Satanists’ OR Antifascists’ radar. They’d mostly faded into obscurity but like all awful Right Wing Extremism they’re seeing a sudden resurgence and theirs in particular is troubling. This is the group worth doing further research into and learning more about, because this is the group you’ll see popping up more and more frequently in Fascist movements.”

As some anonymous person wrote on some internet forum:

             “If you want to learn more about [the Order of Nine Angles, a Satanic occultist group] and why a lot of [the Atomwaffen Division] members (even some leadership, not all) are a part of such things you should read Liber 333…”

Little wonder then that O9A websites – such as o9a.org – and O9A blogs – such as omega9alpha.wordpress.com – have experienced a dramatic increase in traffic in recent months.

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{1} Regarding the three phases/iterations, qv. the mimetically named O9A text Geneseos Caput Tertium.

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Related:

https://wyrdsister.wordpress.com/2017/11/20/the-occult-phantom-menace-part-six/
https://wyrdsister.wordpress.com/2017/11/11/the-occult-phantom-menace-part-five/
https://wyrdsister.wordpress.com/2017/11/08/the-occult-phantom-menace-part-four/
https://wyrdsister.wordpress.com/2017/10/31/the-occult-phantom-menace-part-three/
https://wyrdsister.wordpress.com/2017/08/27/a-phantom-menace-part-two/
https://wyrdsister.wordpress.com/2017/06/28/myatt-a-phantom-menace/


The Muliebral Numinous

Order Of Nine Angles
O9A

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A Note On The Muliebral Numinous

The following Note compliments a previous Note of ours – titled A Note Regarding The Term Numinous {1} – in which previous Note we provided the necessary historical and metaphysical context for understanding that term, and which context reveals, contrary to a popular misunderstanding, that the term ‘numinous’ – implying “of or relating to a god or a divinity, revealing or indicating the presence of a divinity; divine, spiritual” – was used in English centuries before Rudolf Otto appropriated it to describe mysterium tremendum et fascinans and thus restricted it to religions and to religions experience, which restrictive religious use is quite different from Myatt’s metaphysical usage:
           “The numinous is what manifests or can manifest or remind us of (what can reveal) the natural balance of ψυχή; a balance which ὕβρις upsets. This natural balance – our being as human beings – is or can be manifest to us in or by what is harmonious, or what reminds us of what is harmonious and beautiful.”

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A Note On The Muliebral Numinous

In the Numinous Metaphysics chapter of his 2017 book Tu Es Diaboli Ianua, David Myatt iconoclastically wrote that in his view “the numinous is primarily a manifestation of the muliebral and can be apprehended through a personal, an interior, balance between masculous and muliebral.” {2}

He then asks the important and relevant question as how can the “numinous balance between masculous and muliebral be metaphysically expressed, given that the culture of pathei-mathos has moved us, or can move us, beyond anthropomorphic deities, whether male or female; beyond myths and legends; beyond reliance on texts regarded as sacred and/or as divinely inspired; and even beyond the need for denotatum and religion.”

If one accepts Myatt’s understanding of the numinous as “primarily a manifestation of the muliebral” then it follows that all extant representations of the numinous, from Christianity, to Islam, to Judaism, to Buddhism, to most contemporary pagan revivals, as well as ancient Greco-Roman paganism, do not or did not adequately presence the numinous.

For such a muliebral presencing would, according to Myatt, be manifest in “a predominance of female deities; or in a dominant female deity; in legends and myths which celebrate muliebral virtues, such as empathy, sensitivity, gentleness, compassion.”

Hence a modern and metaphysical presencing of numinous would be “beyond the need for denotatum,” {3} whether the denotatum be a named anthropomorphic divinity or named divinities, or whether such denotatum involves texts, since it is manifest “in a personal weltanschauung and not in a religion; has no hierarchy; no creed, no article or articles of faith; and no texts whether written or aural.”

Thus the numinous is not and cannot be – as Rudolf Otto argued in his Das Heilige – manifest in the Old and New Testaments of Christianity (chapters X, XI); nor is it manifest in the writings and sermons of preachers such as Martin Luther (chapters XII); nor in anything – ancient or modern – which involves ‘worship’ (chapter XIII ff). Nor even in some philosophical theory and thence described by a term such as a priori (chapter XVII).

Which would seem to lead us back to Myatt’s understanding of empathy as a human faculty which cannot exist beyond the personal horizon of the individual, with the knowing gleaned by such a faculty limited to the immediacy-of-the-moment {4}. As a human faculty, it does not involve denotatum, and is personal and individual {5}. For empathy “reveals or can reveal the nature (the physis) – sans abstractions/ideations/words – of Being, of beings, and of Time.” {6}

This empathic revealing – involving as it does a συμπάθεια (sympatheia) with ‘the living other’ – naturally inclines a person toward muliebral virtues such as compassion {7}. Thus,
             “morality resides not in some abstract theory or some moralistic schemata presented in some written text which individuals have to accept and try and conform or aspire to, but rather in personal virtues that arise or which can arise naturally through empathy, πάθει μάθος, and thus from an awareness and appreciation of the numinous. Personal virtues such as compassion and fairness, and εὐταξία, that quality of self-restraint, of a balanced, well-mannered conduct.” {8}

In effect, empathy presences – provides an apprehension of – the numinous, revealing the natural balance of ψυχή, and what upsets or can upset that balance within us as individuals. This leads him to suggest that
             “the basis for numinous social change and reform is aiding, helping, assisting individuals in a direct and personal manner, and in practical ways, with such help, assistance, and aid arising because we personally know or are personally concerned about or involved with those individuals or the situations those individuals find themselves in. In brief, being compassionate, empathic, understanding, sensitive, kind, and showing by personal example.” {9}

However, in his Tu Es Diaboli Ianua, he expands upon this by writing that the personal, the interior, balance between masculous and muliebral involves
             “a new civitas, and one not based on some abstractive law but on a spiritual and interior (and thus not political) understanding and appreciation of our own Ancestral Culture and that of others; on our ‘civic’ duty to personally presence καλὸς κἀγαθός and thus to act and to live in a noble way. For the virtues of personal honour and manners, with their responsibilities, presence the fairness, the avoidance of hubris, the natural harmonious balance, the gender equality, the awareness and appreciation of the divine, that is the numinous.”

Conclusion

For many people, all this will seem hopelessly idealistic, or impractical. Others will dismiss it as irrelevant because of how they perceive our ‘human nature’, believing that “what a piece of work is Man,” no more, no less than a talking beast who happens to walk upright.

But a few might perceive it as the musings of a modern mystic, or as the musing of someone “Above Time”, for such musings are only, as Myatt himself admits, the fallible result of his own pathei-mathos (8}.

Three Wyrd Sisters
2018

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{1} The essay is included in the following document: https://wyrdsister.files.wordpress.com/2018/02/the-numinous-esoteric-notes-v1.pdf

{2} Since Myatt goes to explain what he means by both masculous and muliebral it is worth quoting the passage from Tu Es Diaboli Ianua in context:
             “If the numinous is a presencing, and an apprehension by us, of the divine, of the sacred, then is divinity, is the sacred, the sole domain of, a presencing of, the masculous – or such that the masculous dominates – or is it the domain of the muliebral; or the domain of such a balance between masculous and muliebral as the culture of pathei-mathos seems to indicate it is and should be. My own pathei-mathos certainly indicates that the numinous is primarily a manifestation of the muliebral and can be apprehended through a personal, an interior, balance between masculous and muliebral.

        “A masculous presencing is and has been manifest in a predominance of male deities; or in a dominant male deity; and/or in legends and myths which celebrate masculous values, such as competitiveness, a certain harshness, a desire to organize/control, a perceived conflict between some-thing, some abstraction, denoted ‘good’ and some-thing, some abstraction, denoted as ‘evil’, and a following of or an adherence to abstractions in general (such as a perceived divine law or some interpretation of religiosity) over and above personal love. Considered exoterically – not interiorly, not esoterically – a masculous presencing is manifest in a religion, with the attendant organized worship and devotion, with there existing a hierarchy, a creed or an article or articles of faith, and usually some texts, whether written or aural, regarded as sacred and/or as divinely inspired and which invariably require interpretation.

        “A muliebral presencing is or would be manifest in a predominance of female deities; or in a dominant female deity; in legends and myths which celebrate muliebral virtues, such as empathy, sensitivity, gentleness, compassion; and in the perception that personal love should triumph over and above adherence to abstractions. Considered exoterically – not interiorly, not esoterically – a muliebral presencing is manifest in a personal, varied, worship and devotion; in a personal weltanschauung and not in a religion; has no hierarchy; no creed, no article or articles of faith; and no texts whether written or aural.

        “Historically, it seems that revealed religions such as Christianity, Islam, and Judaism primarily manifest a presencing of the masculous […]

        “Historically, while the paganus apprehension of Greco-Roman culture was also primarily masculous it did presence aspects of the muliebral, manifest for example in female deities such as Athena, Artemis, and Gaia, and thus was somewhat more balanced, more harmonious in terms of re-presenting our human physis, than Christianity.”

{3} In a footnote in Tu Es Diaboli Ianua, Myatt explains that he uses “the term denotatum – from the Latin, denotare – in accord with its general meaning which is to denote or to describe by an expression or a word; to name some-thing; to refer that which is so named or so denoted. Thus understood, and used as an Anglicized term, denotatum is applicable to both singular and plural instances and thus obviates the need to employ the Latin plural denotata.”

{4} The Numinous Way of Pathei-Mathos. 2013. Part I. Wisdom, Pathei-Mathos, and Humility.

{5} Op.cit. Part III. Some Personal Musings On Empathy.

{6} Op.cit. Appendix II.

{7} Op.cit. Part I. An Appreciation of The Numinous.

{8} Op.cit. Part V. Modern Society and The Individual.

{9} Op. cit. Preface.

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Related:

The Sinister Feminine And Homo Hubris


Honour And The O9A

Order Of Nine Angles
O9A

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Kindred Honour And The O9A

The publication within a month of each other of two books dealing with the Order of Nine Angles (O9A, ONA) – one written by a well-established and active Italian O9A nexion and the other by a Canadian solo “practitioner of the Sinister-Numinous Tradition” {1} – resulted in a surge of interest in the O9A.

The publication also, and as expected, resulted in mostly anonymous denigrators of the O9A taking to their keyboards (physical or virtual) to once again send forth into cyberspace their personal ill-informed opinions about the Order of Nine Angles. In addition, such publication and such an interest prompted others – again, mostly anonymously and via cyberspace – to spew forth the usual anti-O9A propaganda and anti-O9A slogans created either by those (i) who really do believe the myth that modern occultism and modern ‘satanism’ are the preserve of the likes of Mr Crowley, Howard Levey (aka Anton LaVey) and Mr Aquino, or (ii) who have a vested personal interest in denigrating the O9A for whatever personal motive (such as being a Nazarene) or because of whatever personal failing, such as the irrational belief that the O9A does not exist outside of cyberspace, despite evidence to the contrary {2}.

     One of the ill-informed opinions about the O9A, mirrored in or perhaps deriving from anti-O9A propaganda by those inspired by or who support the egoistic ‘satanism’ of Levey, {3} concerns what the O9A term the code of kindred honour. Which code is one of the five core O9A traditions {4}. It is a core tradition for three fundamental reasons.

I. The first reason is that the code expresses the practical (the exoteric, the outer) nature of the O9A in terms of establishing and maintaining nexions (temples, groups, lodges, kindreds, communities, clans, tribes, gangs) and express that nature whether such nexions are (i) part of the task of an initiate following the O9A Seven Fold Way, or (ii) are independent cells and thus practical embodiments of the particular esoteric culture – of the ‘sinister-numinous tradition’ – that is the O9A. For such a practical code is what creates, what binds and distinguishes such nexions, what breeds comradeship and identity within such nexions, and thus what enables such ‘real world’ (and causal) emanations ‘of the acausal’ to survive.

That many ill-informed critics of the O9A, and supporters of Levey-type ‘satanism’ in general, have failed to understand (or for propagandistic reasons have chosen to ignore) such practical and necessary things is most indicative of their character as well as mildly amusing because necessary in terms of O9A mythos.

II. The second reason is that the code expresses the esoteric (the inner) nature of the O9A, and which esoteric nature is that the O9A is an esoteric tradition, an occult movement, a subculture (or a metaculture) that its adherents choose to embody or identify with {5}.

In addition,
           “One of the main reasons for the existence of esoteric groups such as the Order of Nine Angles is to be a living hereditary repository of a certain type of knowledge – kunnleik – and to personally, directly, encourage some individuals to acquire the culture, the habit, of learning – practical, scholarly, esoteric – and thus enable them to move in the traditional esoteric manner toward the goal of discovering and thence acquiring wisdom; and which wisdom is a balanced personal judgement and a particular knowledge of a pagan, Occult, kind to do with livings beings, human nature, Nature and ‘the heavens’. This involves possessing/developing certain esoteric faculties/skills; acquiring an honest knowing of one’s self, one’s character; possessing an Aeonic understanding; and thus discovering Reality beyond, and sans, all causal abstractions.” {6}

As noted in respect of the Secuntra book, it illustrates and describes “an ONA/O9A Traditional Nexion in action, including part of its ceremonies, practices, training, and tactics, as undertaken in the real world [and also] the living and growing nature of the Order of Nine Angles (ONA, O9A) as a totality of Nexions and individuals operating clandestinely and in secret, bound by the same ethos, the same culture, and the same Logos, as enshrined in the Code of Kindred Honour.”

That many ill-informed critics of the O9A, and supporters of Levey-type ‘satanism’ in general, have failed to understand (or for propagandistic reasons have chosen to ignore) the esoteric nature of the O9A is most indicative of their character as well as mildly amusing because necessary in terms of O9A mythos.

III. The third reason is that the code – dividing humans as it does, in an amoral way, into “us” and “them”, the others, the mundanes – distinguishes the O9A from the egoistic, the materialistic, so-called ‘satanism’ of Levey, and from the so-called “enlightened individualism” of Aquino’s Temple of Set. Which division into “us” and “mundanes” forms the raison d’etre of O9A culling, of O9A antinomian praxises, of O9A Aeonic strategy, and of the O9A’s aristocratic, elitist, ethos.

As someone recently wrote in respect of the O9A’s Labyrinthos Mythologicus,
             “Such a confusion in great numbers is one of the stated purposes of the Labyrinthos Mythologicus, and it is what makes it inherently elitist at every level. That is to say, it is not elitist because it brags or because there is an authority denying entry, but because it asks from the practitioner a wide variety of abilities, at least in potential, and the willingness to develop them through hard work. Some of these are stated explicitly, and others are required by the sheer complexity or lack of explanations of certain things, which end up pushing the seriously interested practitioner to find ways, bridge gaps, interpret and discover his own unique way. Being unable to do so, either out of incompetence or mental intransigence, is to be culled by the design of the ONA or to be culled out of the loop by one’s own mediocrity, incapacity or emotional blockage and blinding (often the case among clever occultists).

            From its inception, the Seven-Fold Way was intended to see most fail, to see most crumble under pressure, by a reluctance to try again, by carelessness leading to mental or physical injury or destruction. It should be clear to any objective and intelligent student of the materials (not to speak to a practitioner, I presume) that personal discernment is the foremost of all ONA requirements, once a holistic and balanced view of its rather wide assortment of ideas throughout the decades has been at least partially digested. To even suggest that the failure of many (most?) ONA would-be initiates is a sign of failure of the system, or to suppose that the bickering between ONA-inspired/derived groups implies an alarming state of affairs threatening to take it down, is to not to be able to see beyond the proverbial nose.” {7}

That many ill-informed critics of the O9A, and supporters of Levey-type ‘satanism’ in general, have failed to understand (or for propagandistic reasons have chosen to ignore) the esoteric nature of the O9A is most indicative of their character as well as mildly amusing because necessary in terms of O9A mythos.

T.W.S.
February 2018 ev

{1} The two books are the English version of Corpus Secuntra, Telos, published in December 2017 by Secuntra Nexion, and An Unfolding of Physis, published in January 2018 by “Beldam.”

{2} Such evidence includes, of course, the aforementioned recent books; and also (i) a published academic survey of O9A people which found that the O9A “has more female supporters than either the Church of Satan or the Temple of Set [and] more women with children,” qv. J.R Lewis, Satanic Attitudes, in Asbjorn Dyrendal, James R. Lewis, Jesper A. Petersen (editors), The Invention of Satanism, Oxford University Press, 2015. p.191; pp. 194–196; (ii) the O9A chants made publicly available over the years by groups such as the ABG Lodge and Deverills Nexion; (iii) the statement by Senholt (in the book The Devil’s Party: Satanism in Modernity) that number of individuals involved with the ONA was “a few thousand”; (iv) the statement by Professor Monette (in the book Mysticism in the 21st Century) that there was over two thousand ONA associates; (v) the fact, mentioned by Senholt, that “the ONA has produced more material on both the practical and theoretical aspects of magic, as well as more ideological texts on Satanism and the Left-Hand Path in general, than larger groups such as the Church of Satan and the Temple of Set has produced in combination [which] makes the ONA an important player in the theoretical discussion of what the Left-Hand Path and Satanism is and should be according to the practitioners”; and so and so on.

{3} The egoistic ‘satanism’ of Levey is outlined in the O9A text The Joy Of The Sinister, available at https://wyrdsister.files.wordpress.com/2017/12/joy-of-the-sinister.pdf

{4} The five core O9A traditions are: (i) the way of practical deeds; (ii) the way of culling; (iii) the way of kindred honour; (iv) the way of defiance of and practical opposition to Magian abstractions; (v) the way of the Rounwytha tradition.

{5} Monette, Connell (2013). Mysticism in the 21st Century. Sirius Academic Press. p.89.

As one person wrote in respect of the An Unfolding of Physis book:
           “The Order of Nine Angles is a collective of individual Pagan explorers of the extremities of human experience: be [such] religious, social or political. The mission is development, and what fuels the caustic channels of adversity is the insight stolen from those cracks and crevices that open and grow from first-hand learning. There are no books, no leaders, no strictures which bare the signature of dogma, only individual judgement and opinions by those who have walked the path of Sinister-Numinous Tradition.”

{6} Anton Long (2011). Knowledge, the Internet, and the O9A. A copy of the text is available here: https://wyrdsister.wordpress.com/2017/09/27/the-discovery-of-wisdom/

{7} Darg, Praefuscus Ferrum, 2017.

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The O9A Code of Kindred Honour

Those who are not our kindred brothers or sisters are mundanes. Those who are our brothers and sisters live by – and are prepared to die by – our unique code of honour.

Our Kindred-Honour means we are fiercely loyal to only our own ONA kind. Our Kindred-Honour means we are wary of, and do not trust – and often despise – all those who are not like us, especially mundanes.

Our duty – as individuals who live by the Code of Kindred-Honour – is to be ready, willing, and able to defend ourselves, in any situation, and to be prepared to use lethal force to so defend ourselves.

Our duty – as individuals who live by the Code of Kindred-Honour – is to be loyal to, and to defend, our own kind: to do our duty, even unto death, to those of our brothers and sisters to whom we have sworn a personal oath of loyalty.

Our obligation – as individuals who live by the Code of Kindred-Honour – is to seek revenge, if necessary unto death, against anyone who acts dishonourably toward us, or who acts dishonourably toward those to whom we have sworn a personal oath of loyalty.

Our obligation – as individuals who live by the Code of Kindred-Honour – is to never willingly submit to any mundane; to die fighting rather than surrender to them; to die rather (if necessary by our own hand) than allow ourselves to be dishonourably humiliated by them.

Our obligation – as individuals who live by the Code of Kindred-Honour – is to never trust any oath or any pledge of loyalty given, or any promise made, by any mundane, and to be wary and suspicious of them at all times.

Our duty – as individuals who live by the Code of Kindred-Honour – is to settle our serious disputes, among ourselves, by either trial by combat, or by a duel involving deadly weapons; and to challenge to a duel anyone – mundane, or one of our own kind – who impugns our kindred honour or who makes mundane accusations against us.

Our duty – as individuals who live by the Code of Kindred-Honour – is to settle our non-serious disputes, among ourselves, by having a man or woman from among us (a brother or sister who is highly esteemed because of their honourable deeds), arbitrate and decide the matter for us, and to accept without question, and to abide by, their decision, because of the respect we have accorded them as arbitrator

Our duty – as kindred individuals who live by the Code of Kindred-Honour – is to always keep our word to our own kind, once we have given our word on our kindred honour, for to break one’s word among our own kind is a cowardly, a mundane, act.

Our duty – as individuals who live by the Code of Kindred-Honour – is to act with kindred honour in all our dealings with our own kindred kind.

Our obligation – as individuals who live by the Code of Kindred-Honour – is to marry only those from our own kind, who thus, like us, live by our Code and are prepared to die to save their Kindred-Honour and that of their brothers and sisters.

Our duty – as individuals who live by the Code of Kindred-Honour – means that an oath of kindred loyalty or allegiance, once sworn by a man or woman of kindred honour (“I swear on my Kindred-Honour that I shall…”) can only be ended either: (1) by the man or woman of kindred honour formally asking the person to whom the oath was sworn to release them from that oath, and that person agreeing so to release them; or (2) by the death of the person to whom the oath was sworn. Anything else is unworthy of us, and the act of a mundane.


A Relevant Truth

David Myatt

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The essays which make up the document titled Regarding Western Paganism And Hermeticism {1} seem to me to point to a truth which is both relevant and controversial.

The document is relevant because of how our Western culture is mis-understood even by many native Europeans, and also because that culture is under attack by those – now often government supported – advocates of a ‘multi-cultural society’ with public advocacy of one’s own native culture being (if, that is, one is of European descent) frowned upon and even in some European lands outlawed because deemed by certain governments to be “hate speech”.

The document is controversial because it describes a culture which most modern political advocates of Western culture – of Western ‘civilization’ – will be unfamiliar with, fixated as so many of such political advocates seem to be with the mistaken belief that Christianity is the embodiment of that culture.

However, as described in that document – and in the texts referenced therein – Western culture is essentially pagan and derived from the culture of ancient Greece and Rome with Christianity thus understood as a Hebraic intrusion.

The document thus provides an entirely new – perhaps even a heretical – perspective on Western culture as well as referencing texts, such as David Myatt’s Classical Paganism And The Christian Ethos and his Tu Es Diaboli Ianuas which, with their focus on such things as καλὸς κἀγαθός, metaphysically evolve Western paganism beyond “mythoi and anthropomorphic deities (theos and theoi) to an appreciation of the numinous sans denotatum and sans religion.” {2}

There is a cultural revolution in the truths embedded in Regarding Western Paganism And Hermeticism and in the texts referenced therein. But whether such truths can replace the prevalent and mistaken belief that Christianity is somehow the embodiment of Western culture remains to be seen.

June Boyle
2018 ev

{1} The work is available here:
https://wyrdsister.files.wordpress.com/2018/02/paganism-compilation-2018-v2.pdf

{2} David Myatt (2018). From Mythoi To Empathy. The essay is included in https://wyrdsister.files.wordpress.com/2018/02/two-essays-v1a.pdf


How To Distinguish The O9A

Order Of Nine Angles
O9A

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How To Distinguish The Order Of Nine Angles

There are several significant features germane to the Order of Nine Angles (O9A, ONA) and which features separate the O9A from other past and contemporary manifestations of the Occult in the lands of the West, be those manifestations described or classified by others (or self-described or classified by their adherents) as Left Hand Path, Satanist, Hermetic, Right Hand Path, Pagan, or Sorcerist. {1}

It is most indicative that these O9A features – serving as they do to distinguish the O9A – have seldom if ever been commented upon, in a rational in-depth manner, by the majority of people who, past and present, have pontificated about or who have made comments about the O9A. Indicative for a variety of reasons, such as because they lack an extensive knowledge of O9A texts; such as having no access to O9A aural tradition; and such as their focus being on some exoteric aspect of the O9A, for example human culling, O9A self-identification as being Satanist, or the polemics that some O9A associates have sometimes indulged in as a basal part of the O9A sinister dialectic. In addition, many of those who have commented on or make remarks about the O9A seem to have lost their way in, or become confused by, the O9A’s Labyrinthos Mythologicus {2}, a truth evident in their comments and remarks.

Among the features germane to the Order of Nine Angles are the following.

1. Arrenothelus

Arrenothelus – ἀρρενόθηλυς {3} – is the balancing of the masculous with the muliebral (the sinisterly-numinous) through pathei-mathos both Occult and exoteric, a balance which the O9A Seven Fold Way – a modern hermetic anados and the fundamental Occult praxis of the O9A – was designed to achieve by means such as practical Insight Roles, the cultivation of empathy (via rites such as that of Internal Adept), and archetypes such as the female Baphomet {4}.

Exoterically, this aspect of O9A tradition contradicts the patriarchal (the masculous) ethos that has not only dominated the world, East and West, for millennia, but which is also manifest in all past and all contemporary manifestations of the Occult in the lands of the West such as in the Temple of Set, in the works and life of Aleister Crowley, and in the type of Satanism propagated by Howard Stanton Levey (aka Anton LaVey, the Yahoudi).

2. The O9A Logos: Women, Tribes, And Clans

The logos – the new perceiveration presenced by the life and writings of the pseudonymous Anton Long – is manifest exoterically in the code of kindred honour (aka the law of the sinister-numen), and esoterically in the particular physis (the type of personal character) that an initiate can develop by following one or more of the three O9A praxises: the Seven Fold Way, the way of the Drecc/Niner, and the Way of the Rounwytha.

One of the most outward practical signs of the O9A logos is the fact that the O9A has and always has had Sapphic nexions and “has more female supporters than either the Church of Satan or the Temple of Set [and] more women with children.” {5} For the code of kindred honour embodies respect for women and gender equality and – as is evident from basic texts such as Naos – the O9A also embodies equality in regard to the sexual preference of individuals.

Furthermore, the O9A has always emphasized that “only through the female are the forces represented by the three alchemical substances and their nine combinations capable of being released in a physical way.” {6}

That is, it is women who are the key to creating, opening – and keeping open – nexions to the acausal. Thus, in the O9A, women are of fundamental importance, equal partners, and indeed essential to the O9A, with the O9A ethos contrary to and opposed to the misogyny still so rife in the Western world, as elsewhere.

     Another important aspect of the O9A logos is that via such things as the code of kindred honour, and the practical nature of the Seven Fold Way (involving as it does running a Temple/nexion and performing Esoteric Chant in a group), it encourages the formation of new groups and communities, be such groups small (an extended family or clan) or large (as in tribes and gangs). In addition, the mythos of Vindex is a combination of both the exoteric and the esoteric aspects of the O9A logos {7}.

Thus – in contrast to the selfish hedonism of the Satanism propagated by Howard Stanton Levey, in contrast to the egoism of the likes of Crowley, and in contrast to the individualism propagated by the likes of the Temple of Set and by self-described followers of a modern Left Hand Path – and when understood in Aeonic and esoteric context rather than via polemical propaganda or via useful (in terms of sorcery) causal forms, the O9A asserts the need for communities – nexions, clans, tribes, collectives – bound by and expressing the O9A logos.

3. Amoral Pathei-Mathos

The foundation of all O9A praxises is the individual learning from practical experience both exoteric and esoteric, and embodying, by virtue of being O9A, the code of kindred honour. Thus, outside of that code, there are no restrictions placed on the individual, moral or otherwise. Hence, “in the occult philosophy, and the praxises, of the Order of Nine Angles culling and the code of kindred honour are inextricably linked. For it is that code which manifests the O9A ethos, as living by that code reveals (presences) arête and can produce individuals of O9A character. One practical and necessary test of such arête, of such character, is the culling that every new initiate is required to undertake.” {8}

4. An Occult Philosophy

Aeonically understood, the O9A is a new (‘sinisterly-numinous’) Occult philosophy – developed by the pseudonymous Anton Long – with a unique ontology, epistemology, and theory of ethics. {9} The ontology is of causal and acausal being; the epistemology is that of causal and acausal knowing, with the theory of ethics deriving from the O9A logos.

Hence why it has been said that “the term or name Order of Nine Angles (O9A/ONA) is defined as, and can be used to describe, (i) the Occult (the esoteric) philosophy of Anton Long, and (ii) the Occult praxises of, or derived from, that philosophy or sinister tradition; and (iii) the individuals who put one or more of those praxises into practice in their own life and who live according to the code of kindred honour.” {10}

In addition,

           “One of the axioms of the esoteric philosophy of the O9A 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.” {11}

According to the O9A this ‘acausal-thinking’ can be developed by esoteric techniques such as The Star Game and by the ‘sinister-numinous’ persona that developes from following the Seven Fold Way through to that enantiodromia that is The Rite of The Abyss. 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. There is, thus […] a personal, a direct, knowledge of the living unity beyond the abstract, the lifeless, division and dialectic of contrasting/abstractive/ideated opposites. A division most obvious n the false dichotomy of good and evil, and a division not so obvious in denotatum.” {12}

5. Contra Might Is Right

Unlike the modern Satanists influenced by the likes of Howard Stanton Levey, and most of those self-describing as following the Left Hand Path, as well as those influenced by the likes of Crowley, the O9A completely rejects the principle of ‘might is right’ and what has been termed ‘social Darwinism’, describing the principle of ‘might is right’ as “the instinct, the raison d’être, of the cowardly bully and the rapist.” {13}

Contra that instinct – which the O9A has also described as plebeian – they support a natural aristocracy, and thus champion culture, personal manners, self-honesty, and self-restraint, with Anton Long writing that: “Outwardly, in terms of persona and character, the true Dark Arts are concerned with style; with understated elegance; with natural charisma; with personal charm; and with manners. That is, with a certain personal character and a certain ethos. The character is that of the natural gentleman, of the natural noble lady; the ethos is that of good taste, of refinement, of a civilized attitude. Inwardly, the true Dark – the sinister – Arts are concerned with self-control, discipline, self-honesty; with a certain detachment from the mundane.” {14}

In his seminal text Concerning Culling As Art, Anton Long wrote, apropos the wisdom of ancestral communities deriving as such traditional wisdom did from ancestral pathei-mathos:

           “This [ancestral] wisdom concerned our human nature, and the need for nobility (or excellence, arête, ἀρετή) of personal character. This received wisdom was: (1) that natural justice, and the propensity for balance – the means to restore balance and the means of a natural, gradual, evolution – resides in individuals; (2) that natural justice, and the propensity for balance, was preferable because it aided the well-being and the development of communities; and (3) that nobility of individual character, or a rotten nature, are proven (revealed) by deeds, so that it is deeds (actions) and a personal knowing of a person which count, not words.

           Or, expressed another way, ancestral cultures teach us that our well-being and our evolution, as humans, is linked to – if not dependant upon – individuals of noble instincts, of proven noble character, and thence to dealing with, and if necessary removing, individuals of rotten character. Hence, that a type of natural culling was desirable – the rotten were removed when they proved troublesome or became a bad influence, and were seen for what they were: rotten.” {15}

6. The Authority Of Individual Judgement

An axiom of O9A Occult philosophy and praxis is the authority of individual judgement, by which is meant that

           “each O9A person, nexion, group, or cell, are – with one important exception – free to develop their own interpretation of everything O9A, free to develop and change everything O9A, and that there is no authority above the individual, or beyond each group or collective of groups. No leader, no outer (or inner) ‘representative’, no council, no ‘old guard’, who can make pronouncements about or declare what is or is not correct. No ‘official’ or ‘genuine’ O9A; no ‘heresy’; no proscription of individuals or groups. Furthermore, no consensus is necessary or required among those who are or who associate with the O9A, although naturally a particular O9A nexion may have or arrive at a particular internal consensus and thus presence a particular interpretation of matters O9A. The axiom the authority of individual judgement also means that each O9A person, nexion, group, or cell, will use their own judgement in respect of what they do; in how they, individually and/or as part of an O9A nexion, ‘presence the dark and manifest the sinister’ in practical ways.” {16}

The one exception is the code of kindred honour:

           “It is exempted because it is the Logos of the O9A – the unique perceiveration that distinguishes the O9A – and thus defines who is, and who is not, O9A. For to be O9A is to live by the O9A code and thus to manifest that logos by one’s manner of living. Furthermore, the O9A code is not about honour, not about honourable behaviour towards others, per se. Rather, it specifies how a person relates to those of their own kindred, to other O9A folk. Thus, in respect of one’s kindred there are certain expected standards of fairness, of honour, but those standards do not apply in respect of how O9A folk relate to and deal with mundanes.” {16}

Associated with the axiom of individual judgement is the O9A policy of encouraging O9A individuals to form their own local, and totally independent, O9A cell, nexion, group, or Occult temple/lodge.

7. The Way Of The Rounwytha

This is the way of the mostly rural (and often female) empath, and is a basically pagan tradition – indigenous to a very small area of the Marcher lands (Y Mers) – but a tradition very different from all modern pagan revivals. For instance, there are are no named deities (gods, goddesses), no set dates for celebrations, no calendar (solar, lunar, or otherwise), no rituals, no invokations, and no spells or conjurations of any kind. There are also no oaths made, and no pledges written or spoken. {17}

The Rounwytha way is simply that of living in a particular manner and having – or developing – a natural empathy with the living beings of Nature, which empathy by its physis predisposes the Rounwytha to shun urban areas and too much contact with unfamiliar (and non-local) folk.

8. The Star Game And Esoteric Chant

These two Occult arts are part of the Seven Fold Way, and are considered to be ‘esoteric languages’. Which is to say that they encourage (and can manifest) acausal-knowing and do not involve denotatum and thus the causal abstractions and the ideation of opposites inherent in denoting things – existents – by names and/or defining them according to or assigning them to certain ideated categories.

The learning of and skill in these two Occult arts are an essential part of the training of the O9A adept. {18}

9. Disdain Of Copyright And The Idea Intellectual Property

This disdain is evident in the O9A practice of making all their documents and texts freely available and positively encouraging others to copy and redistribute them, including selling them commercially.

Rachael Stirling
2016
(Revised 2017)
v.1.07

Notes

{1} As an example of the Left Hand Path there is Aquino’s Temple of Set. As an example of modern Satanism there is Howard Stanton Levey. As an example of Hermeticism, there is the nineteenth century Hermetic Order of the Golden Dawn. As an example of modern paganism there is the Wicca manufactured by the likes of Gerald Gardener. As an example of the modern Sorcerist tradition there is Aleister Crowley, derived as his tradition was from the sorcery propounded in medieval grimoires and from the qabalism of the Hermetic Order of the Golden Dawn.

{2} The term – its etymology and meaning – is described in The Labyrinthos Mythologicus of The O9A, v.1.07, revised edition 127 yfayen.

As mentioned in that text:

           “The term is a combination of (i) a transliteration of the Greek λαβύρινθος – whence the Latin labyrinthus – and (ii) the post-classical Latin mythologicus, the former word giving rise to the English terms labyrinth and labyrinthine, and the latter word having been used in the book Mythologiae by the post-Roman grammarian Fabius Fulgentius (c. 6th century CE, a modern edition of whose works were included in the Bibliotheca Teubneriana of 1898 published in Leipzig), and used by him to suggest myth-making; creating or concerned with mythology or myths; a mythical narrative.”

{3} In respect of ἀρρενόθηλυς, qv. the text ἀρρενόθηλυς: Alchemical And Hermetic Antecedents Of The Seven Fold Way Of The Order Of Nine Angles, included in the pdf compilation The Esoteric Hermeticism Of The Order Of Nine Angles, 2016.

{4} For the origin of the name, qv. the O9A text Baphomet – An Esoteric Signification, included in the pdf compilation The Esoteric Hermeticism Of The Order Of Nine Angles.

{5} J.R Lewis, Satanic Attitudes, in Asbjorn Dyrendal, James R. Lewis, Jesper A. Petersen (editors), The Invention of Satanism, Oxford University Press, 2015. p.191; pp. 194–196.

{6} The Rite Of The Nine Angles, 1979. The MS was published, in the 1980s, in Sennitt’s Nox zine, and was included in the later book compilation The Infernal Texts: Nox & Liber Koth (Falcon Publications, 1997).

{7} The foundation of the Vindex mythos is the creation of new clans and tribes. For, as mentioned in the O9A text Vindex, Honor, and The Tyranny of the Magian,

           “understood esoterically, The Vindex Mythos is also Acausal Sorcery. That is, the original (non-esoteric) form has been and is being used in an esoteric manner to provoke Change in an evolutionary way, creating thus a new sinisterly-numinous causal form, new archetypes; and which manufactured esoteric form, and which archetypes, may not be perceived or understood as esoteric by many or most of those who are influenced, inspired, and/or changed by the mythos in its non-esoteric (and original) form.”

{8} Culling And The Code of Kindred Honour. The text is included in The Esoteric Hermeticism Of The Order Of Nine Angles.

{9} A personal interpretation of this Occult philosophy is provided in the 2013 essay by Richard Stirling entitled The Radical Sinister Philosophy of Anton Long: A Review of The Contemporary Secret Society Known As The Order of Nine Angles.

A revised version of the article is currently available at https://wyrdsister.files.wordpress.com/2017/02/o9a-overview-v1a.pdf

{10} R. Parker, Defining The Order of Nine Angles, 2014.

{11} The Pagan Mysticism Of The O9A, included in The Definitive Guide To The Order of Nine Angles: Theory and Praxises (seventh edition, 2015).

{12} The Sinisterly-Numinous O9A, 2013. The text is included in The Definitive Guide To The Order of Nine Angles: Theory and Praxises (seventh edition, 2015).

{13} Anton Long, The De-Evolutionary Nature of Might is Right, 122 Year of Fayen. The text is included in the book The Joy Of The Sinister, 2015, ISBN 9781518679001.

{14} The Gentleman’s – and Noble Ladies – Brief Guide to The Dark Arts, 119 Year of Fayen. The text is included in the book The Joy Of The Sinister.

{15} The text is included in the book The Joy Of The Sinister.

{16} The Authority Of Individual Judgement – Interpretation And Meaning, 2014, v.1.07. The text is included in The Definitive Guide To The Order of Nine Angles: Theory and Praxises (seventh edition, 2015).

{17} Anton Long, The Rounwytha Way In History and Modern Context, 2011. The text is included in The Definitive Guide To The Order of Nine Angles: Theory and Praxises (seventh edition, 2015). That Guide also includes the important texts Denotatum – The Esoteric Problem With Names, and Anton Long’s retelling of the way of the Rounwytha in Alchemical Seasons and The Fluxions of Time.

{18} The Star Game and Esoteric Chant are outlined in the 1980s O9A MS Naos. The nature of esoteric languages in outlines in Anton Long’s text Concerning Esoteric and Exoteric Languages. Both the Naos MS and that text are included in The Definitive Guide To The Order of Nine Angles: Theory and Praxises (seventh edition, 2015).

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Related:
Ontology, Satanism, And The Sinisterly-Numinous Occult Tradition


Honour, Suffering, And The Culture Of The West

David Myatt

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Suffering, Honour, And The Culture Of The West
(pdf)

In this essay the author presents an overview of the question of suffering in David Myatt’s post-2011 writings and his philosophy of pathei-mathos, and argues that Myatt’s solution – personal honour, and thus καλὸς κἀγαθός – is not idealistic but founded on Myatt’s forty years of diverse experiences, and that it places Myatt on the side of Western culture. The author also draws attention to the fact that καλὸς κἀγαθός is “manifest in a natural and necessary aristocracy composed of those who possess nobility of character.”

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Related:

A Modern Pagan Metaphysics


Ontology, Satanism, And The Sinisterly-Numinous Occult Tradition

Order Of Nine Angles
O9A

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Ontology, Satanism, And The Sinisterly-Numinous Occult Tradition

Ontology And Modern Satanism

It is generally accepted in academia that in order to qualify as a philosophy a weltanschauung {1} should propose a distinct ontology: that is, an explanation or theory regarding the physis (the essence, οὐσία, the inherent quality or ‘nature’) of Being and of beings, and in particular of human beings. In respect of Being, the explanation or theory is generally of what is considered to be the meaning (or nature) of existence/reality itself.

The problem with modern satanism {2} from a philosophical point of view is (i) that it lacks a unique ontology, and unique philosophical answers to ethical questions such as the nature of good and evil {3} ; and (ii) that it lacks a unique epistemology; and (iii) that it is little more than a collection of unoriginal statements culled from or plagiarized from diverse authors, ranging from Plato to Epicurus to Nietzsche to the pseudonymous ‘Ragnar Redbeard’ to Ayan Rand; and (iv) that its explanation of the nature of existence is also unoriginal, egoistic as it is in its entirety with whatever is occult, or esoteric, interpreted in an egocentric manner {4} and thus appended to provide either (a) an entirely superfluous outer ‘satanic’ appearance, as for instance occurred in LaVey’s Church of Satan, or (b) a justification for a non-philosophical archaic religious belief in the so-called ‘enlightened’ satanism (or so-called ‘enlightened individualism’) of the Temple of Set {5}.

For, in essence, modern satanism is not a philosophy, esoteric, or otherwise {6}, but rather egoism – a masculous egoistic ipseity – and antinomianism with some occult ornamentation and much propaganda in support of such occult ornamentation {7}. That is, modern satanism is merely one weltanschauung among many: the particular opinion, and beliefs, of various individuals and of various groups, and which various individuals and groups – despite their apparent outward diversity – possess a most decidedly masculous character.

The Sinisterly-Numinous Occult Tradition

In contrast to the weltanschauung of modern satanism, the Sinisterly-Numinous Occult Tradition – as currently exemplified by the Order of Nine Angles (O9A/ONA) – not only has a distinct ontology but also a distinct epistemology and ethics.

In respect of human beings (‘mortals’), the distinct ontology is of our physis being a nexus between causal being and acausal being; a nexus manifest not only in our esoteric connexion to other living beings and to the Cosmos, but also in our psyche: consciously, unconsciously, symbolical, archetypal, mythological, and otherwise. Furthermore, this ontology implies that ‘good’ and ‘evil,’ and our perceived ipseity, are manufactured (human) causal abstractions (or assumptions) manifest as such abstractions are most noticeably via denotatum (a naming, categories, categorizations) and by the illusion of a causal dialectic of conflicting ideated opposites. Further, as a nexus – a nexion – between causal and acausal, we mortals – by virtue of our faculties, such as consciousness, reason, and empathy, and whether such faculties be latent or otherwise – have a unique terran ability to consciously change ourselves; that is, to consciously partake in or engender our own development (our evolution) as human beings and which evolution requires a balance (within our psyche) between causal and acausal, and thus between what has been categorized as ‘sinister’ and ‘numinous’, for such a balance enables us to apprehend the nature and the extent (the esoteric connexions) of the nexion we are.

The distinct epistemology of the O9A is of there existing both causal and acausal knowing, with both types of knowing required in order for wisdom to be attained, with wisdom understood as meaning

         “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.” {8}

Causal knowing is manifest (presenced) via such things as scientific observations (with the concomitant scientific theories), and by reason and logic; and with acausal knowing primarily manifest by means of what the O9A term ‘acausal thinking’ and ’empathic knowing’ {9}.

The distinct theory of ethics of the O9A is of a personal honour – manifest via the ‘logos of the O9A’, a code of kindred honour – since such honour is considered as a primary means of maintaining the necessary (internal and external, and esoteric and exoteric) balance between causal and acausal, between the ‘sinister’ and the ‘numinous’, and between the masculous and the muliebral.

In respect of Being – of the meaning (or nature) of existence/reality itself – the distinct theory of the O9A is that not only is existence (the unity beyond our apprehension of causality and acausality) independent of us, as fleeting mortal beings, but also that our physis as mortals – balanced as we are, and a nexus as we are, between causal and acausal – presents us an opportunity to egress beyond our mortal (causal) death to an acausal (‘immortal’) existence.

Thus does the Sinisterly-Numinous Occult Tradition consider that various occult techniques or methods, such as the experiential Seven Fold Way, are one means whereby we mortals can not only consciously partake in or engender our own personal development (our evolution) as a human being but also (i) egress toward an acausal existence {10} and (ii) be vectors for the development of a new, more evolved, human species and thus for new types of human societies.

Satanism And The O9A

Philosophically, the Order of Nine Angles is not now and never was either strictly satanist {11} or strictly Left Hand Path. For

         “its extreme type of ‘satanism’ is [and was] only a particular causal form – a causal presencing – of its particular esotericism […] A necessary and novitiate pathei-mathos, a modern ‘rite of passage’, and thus one gateway (one nexion) into the strange acausal, mystic, occult world presenced by the O9A and by its paradoxical, oft-times intentionally confusing, mythos.” {12}

This mythos, and their ‘extreme type’ of satanism, were designed by Anton Long to dissuade certain people, to attract other types of people, and to cause such controversy as would not only make the O9A known but also lead to others aiding ‘the sinister dialectic’ by propagating, and using and developing, O9A ideas and techniques.

For the Order of Nine Angles – that is, its esoteric philosophy and praxises – are simply guides 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 physis) both ‘sinister’ and ‘numinous’ and both esoteric (occult) and exoteric (exeatic, antinomian).

For, esoterically understood, enantiodromia is when a person discovers for themselves what has been separated into apparent often conflicting opposites, and when what lies before/behind/beyond such opposites – and the denotatum used to describe such opposites – is revealed. In other words, the O9A consider that both the Left Hand Path – ‘the sinister’ – and the Right Hand Path – ‘the numinous’ – are in reality only causal abstractions, ideations; with such abstractions and ideations hiding the reality of our own physis, hiding the physis of other living beings and hiding the nature (the physis) of Reality itself.

Thus, O9A satanism, O9A insight roles, esoteric chant, the esoterically-numinous unique symbols and symbolism of the star game, the overt exoteric and exeatic extremism, the months living alone in the wilderness – and other such occult techniques and ‘dark arts’ – are simply guides to a practical and personal learning – to the necessary internal alchemical change – which results from a practical involvement, esoteric and exoteric, with both the ‘sinister’ and the ‘numinous’.

Furthermore, all this was made known – or hinted at – by the O9A from the very beginning. As, for example, in their 1980s text Naos, and was why part one of Naos was entitled Physis Magick, A Practical Guide to Becoming an Adept. However, it seems that for over thirty years no one outside of the Order of Nine Angles took any notice of, let alone understood, the philosophical, ontological, and esoteric implications of the Greek term physis, nor why the O9A described their Seven Fold Way as ‘physis magick’, nor why they used that term in the 1970s text Physis – The Third Way of Magick {13}, nor why the O9A have consistently, for decades, stressed the importance of developing the muliebral faculty of empathy {14} and which faculty enables, among other things, a conscious apprehension of what the O9A term the Aeonic Perspective.

As Anton Long expressed it, over twenty-five years ago: “They have been to Hell and back – and been to Heaven and back; they have experienced, and so learnt.” {15}

Egoistic Ipseity And The O9A

In stark contrast to the unbalanced, masculous, egoistic ipseity manifest by both modern satanism and by the modern, Western, Left Hand Path, the O9A – despite outer appearances and despite its intentionally confusing mythos – continues the classical (Greco-Roman) tradition of esoteric paganism, manifest as that tradition is in (i) a personal, and years-long, anados (a quest for immortality) involving myesis and various practical esoteric arts, rites, mysteriums, and techniques; in (ii) an understanding (intuitive or otherwise) of the need to acquire or cultivate (by various means) a certain inner equilibrium as a prelude to apprehending our physis, the physis of other living beings, and the physis of Being itself, so that we are “not foiled in acquiring knowledge germane to our essence” {16}, and in (iii) an exeatic (pagan) living balanced by an awareness (intuitive or otherwise) of supra-personal affective forces (howsoever described or denoted) beyond the power of egoistic mortals to control.

Furthermore, the O9A not only continues that classical tradition but has also substantially evolved it, as for instance by (i) providing, in the Seven Fold Way, a very practical anados that anyone can follow, and by (ii) correcting the thousands of years old imbalance between the masculous and the muliebral, an imbalance (a bias toward the masculous) that was internal (personal, esoteric, in the psyche) and external (in societies, in manufactured abstractions, in ideologies and ideations), and which imbalance not only meant that only a few individuals, per century, evolved toward wisdom, but also that external forms and structures followed an inexorable pattern of temporal rise, decline, and fall, and which unnecessary cyclicity has stifled our evolutionary potential as conscious beings.

That the masculous individuals who profess to be modern satanists, and/or followers of the Left Hand Path, do not apprehend this is evidence enough of their ignorancy. With them, and their ilk, we will remain an ouroboros species confined to this planet, while the Sinisterly-Numinous Occult Tradition, and similar presencings of equilibrium – of causal-acausal balance – offer us a nexion to life among the star-systems of our Galaxy.

R. Parker
January 2015
v.1.03

Notes

{1} That is, the particular perspective, opinion, or beliefs, of an individual or of a group.

{2} By the term ‘modern satanism’ is meant the interpretation manifest primarily in the writings of LaVey and Aquino and those who have used that interpretation as the basis for their own interpretation(s).

{3} The belief of modern satanists is that ethics are, or should be, personally determined by the individual.

{4} What the Temple of Set (ToS) refer to as ‘psychecentric’, as in “exalting the psychecentric consciousness”, which is the essence of what the ToS term the individual pursuit of Xeper.

{5} An archaic religious belief as expounded in various ToS documents such as (a) the Temple of Set Frequently Asked Questions, dated 1994; (b) in Aquino’s book The Temple of Set – various draft versions of which exist, such as at https://web.archive.org/web/20090824024822/http://www.xeper.org/maquino/nm/TOSd8.pdf – and (c) in The Crystal Tablet of Set.

See also the letter from Aquino to Jeffrey B. Russell dated January 19, 1987 CE where Aquino writes: “Does the Temple of Set honestly believe that it is an initiatory vehicle ordained by and consecrated to [the ancient deity] Set? Yes, it does.”

In another document, circulated within the ToS, a member wrote in March 1979 that “[Set] made me a Magus, speaking through Xeper […] Thus he fulfilled my will to bring full freedom to his Gifted race. Yea, he wrought also in me a work of wonder beyond this.”

{6} As outlined in my e-text The Esoteric Philosophy Of The Order Of Nine Angles – An Introduction,

         “An 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.”

Neither the Church of Satan nor the Temple of Set have a unique esoteric symbolism. Nor do they have a unique ontology represented by an esoteric symbolism. Instead, they employ the mingle-mangle that is the magian Kabbalah and modern turbidus developments of it.

{7} This propaganda is much in evidence in ToS texts, such as The Crystal Tablet of Set, where populist summaries of philosophies and weltanschauungen, ancient and modern, precede a quite minimalist and vague presentation of ‘satanist’ and/or of Temple of Set ideas. Thus, a so-called chapter on ‘ethics’ consists of 12 pages of populist summaries of the likes of Plato, Hegel, Marx, et al, followed by a meagre few paragraphs concerning good and evil in an occult context, and which paragraphs merely present rather cliched personal opinions, such as that “there is thus no easy answer to the question of whether a given magical act is good or evil” and that “it is up to the magician to determine what judgments – by which judges – will be important”.

As befits such pseudo-intellectualism, the references in such texts are often to populist works (such as The Social Contract by Robert Ardrey) just as quotations from such people as Plato are invariably in translations, not of the author of the occult text, but of someone else.

{8} Anton Long, Pathei-Mathos and the Initiatory Occult Quest, 2011.

{9} Refer to the section The O9A Tradition Of Empathic Knowing And Acausal-Thinking in the 2014 O9A text The Pagan Mysticism Of The O9A.

{10} In respect of the Seven Fold Way, refer to the following texts: (i) The Pagan Mysticism Of The O9A, and (ii) Perusing The Seven Fold Way – Historical Origins Of The Septenary System Of The Order of Nine Angles.

{11} As Anton Long notes in his letter to Lea, dated 23rd September 1990 ev (101yf) and included in the Satanic Letters of Stephen Brown, Thormynd Press, 1992:

           “Satanism is a form, like any other – a ‘container’ constructed in the causal world to effect certain changes. These are of an Aeonic kind. On the exoteric level, this is Opposition, Heresy, Change – and also, on this basic level, a re-presentation of certain truths, of a certain spirit, or ethos, or way of living […]

         On the esoteric level, the form does several things – it maintains evolutionary development: the creativity, the inspiration that drives individuals and thence gives birth [to] and maintains civilizations. On this level, it is beyond ‘form’, being transient (causal) opposites – and thus is ‘nameless’. In a sense, it is the essence that is ‘Satan’. Thus the esoteric forms – the name, the rituals, the overt opposition to religion, and so on – are effective within the causal confines of those forms: i.e. the civilization. When the causal aims are achieved, another form or forms is chosen/developes naturally […] There exists beyond whatever outward form is chosen/developes, the essence – and this is what is intimated in [the novel] ‘The Giving’ – that is, creative, evolutionary, inspirational. And it always brings Change, Disruption, Opposition, and so on. It is not part of a dialectic process – it is the process itself.”

{12} R. Parker, A Modern Practical Occultism in Presencing The O9A. The text is included in the seventh edition (2014) of the pdf compilation The Definitive Guide To The Order of Nine Angles – Theory and Praxises.

{13} The text is included in the 2015 compilation Modern Satanism and The Order of Nine Angles.

{14} The importance of empathy is mentioned several times in the Satanic Letters of Stephen Brown (2 vols, Thormynd Press, 1992).

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

{15} Letter to Mr Milner, dated 14th March 1991 eh. The Satanic Letters of Stephen Brown, vol i. Thormynd Press, 1992

{16} Pœmandres (Corpus Hermeticum), 32. Translated by Myatt.


Article source:
https://wyrdsister.files.wordpress.com/2018/02/modern-satanism-o9a-v2.pdf

Related:
Is The O9A Satanist?